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Archive for the ‘Innovation’ Category

Uttering the Intention (Niyyah) Loudly

bismillah21

The intention (niyyah) is essential for all acts of worship; no act of worship is valid without the intention.

The place for the intention is the heart, and speaking it out loud is bid3ah. It was not proven that the Prophet SallAllaahu 3Alayhi wa sallam or his companions spoke the intention for any act of worship out loud. (1)

Uttering the Intention (Niyyah)

Shaykh al-Islam Ibn Taymiyah replied to a question asked about the intention:

The intention of purifying oneself by doing wudoo’ ghusl or tayammum, of praying, fasting, paying zakaah, offering kafaarah (expiation) and other acts of worship does not need to be uttered verbally, according to the consensus of the imaams of Islaam. Rather the place of intention is the heart, according to the consensus among them. (2)

Shaykh Ibn Baaz (may Allaah have mercy on him) said:

Speaking the intention is a bid3ah (innovation) and doing so loudly is even more sinful. Rather the Sunnah is to make one’s intention in the heart, because Allaah knows that which is secret and what is even more hidden. Allaah says (interpretation of the meaning):

“Say: Will you inform Allaah of your religion while Allaah knows all that is in the heavens and all that is in the earth?” [al-Hujuraat 49:16]

It was not narrated from the Prophet SallAllaahu 3Alayhi wa sallam or the Sahaabah or any of the most prominent imams that they spoke the intention out loud. From this we may understand that it is not prescribed, rather it is an innovation that has been introduced into the religion. And Allaah is the Source of strength. (3)

niyyah in the heart

Ibn al-Qayyim said:

When the Prophet SallAllaahu 3Alayhi wa sallam stood up to pray, he would say: “Allaahu akbar,” and he did not say anything before that, or utter the intention (niyyah) out loud at all. He did not say, “I am going to pray such-and-such a prayer, facing the qiblah, four rak3ahs, as an imaam or following an imaam.” And he did not say “ada’an (on time)” or “qadaa’an (making up a missed prayer)” or “fard al-waqt (the obligatory prayer of this time).” These are all bid3ahs which were not narrated by any scholar with any isnaad, be it saheeh, da3eef, musnad or mursal … Neither was this narrated from any of the Prophet’s companions, and none of the Taabi3een or the four imaams described it as mustahabb. (4)

niyyah uttering

Shaykh Ibn 3Uthaymeen said:

With regard to uttering the intention for actions other than Hajj or 3Umrah, this is something which it is well known is not prescribed. It is not Sunnah for a person to say, when he wants to do wudoo’, “O Allah, I am going to do wudoo’” or “O Allah, I intend to do wudoo’”, or when he wants to pray to say “O Allah, I am going to pray” or “O Allah, I intend to pray.” None of that is prescribed. And the best guidance is the guidance of Muhammad SallAllaahu 3Alayhi wa sallam. ” (5)

Shaykh al-Islam Ibn Taymiyah also said:

No one has mentioned any difference of opinion concerning this matter, except that some of the later followers of al-Shaafa3ee expressed approval of that, but some of the leaders of this madhhab said that this was wrong. But in the dispute among the scholars as to whether it is mustahabb to utter one’s intention, there are two points of view. Some of the companions of Abu Haneefah, al-Shaafa3ee and Ahmad said that it is mustahabb to utter the intention so as to make it stronger.

Some of the companions of Maalik, Ahmad and others said that it is not mustahabb to utter it, because that is a bid’ah (innovation). It was not narrated that the Messenger of Allaah SallAllaahu 3Alayhi wa sallam or his Sahaabah did it or that he commanded anyone among his ummah to utter the intention. That is not known from any of the Muslims. If that had been prescribed then the Prophet SallAllaahu 3Alayhi wa sallam and his companions would not have neglected it, as it has to do with worship which the ummah does every day and night. This is the more correct view.

Indeed, uttering the intention is a of irrational thinking and falling short in religious commitment. In terms of falling short in religious commitment, that is because it is bid’ah (an innovation). In terms of irrational thinking, that is because it is like a person who wants to eat some food saying, “I intend to put my hand in this vessel, take out a morsel of food, put it in my mouth and chew it, then swallow it, and eat until I have had my fill.” This is sheer foolishness and ignorance.

 The imaams are agreed that speaking the intention out loud and repeating it is not prescribed in Islaam, rather the person who has made this a habit should be disciplined and told not to worship Allaah by following bid3ah and not to disturb others by raising his voice. And Allaah knows best.  (6)

intention niyyah

The Permanent Committee for Scholarly Research and Ifta’ said:

Uttering the intention out loudly or secretly in Salah, Wudu’, and other acts of worship is impermissible, for the Prophet SallAllaahu 3Alayhi wa sallam did not prescribe this either by saying or action, also because the place of intention is not the tongue, but the heart. You should start your prayer whether it is Fard or Nafilah by saying – Allahu Akbar  and start your Wudoo by Tasmiyah to follow the Sunnah of the Prophet SallAllaahu 3Alayhi wa sallam.

You should intend practicing the acts of worship that you want by heart, except in case of Hajj and 3Umrah , for it is prescribed to utter the rites of Hajj or 3Umrah by saying: Allahomma Labayk Hajj or (Labayk 3Umrah). (7)

Intention (Niyyah) for Hajj & 3Umrah:

Shaykh al-Fawzaan  said:

“… Except in two cases. The first case is when entering ihram for Hajj or 3Umrah, in which case one says “Labbayka 3Umratan (here I am for 3Umrah)” or “Labbayka Hajjan (here I am for Hajj)”.

The second case is when slaughtering the hadiy or udhiyah or 3aqeeqah, when one should say Bismillaah and state which type it is, whether it is 3aqeeqah or ‘udhiyah or hadiy, and on whose behalf it is being offered. So he should say: In the name of Allaah and on behalf of So and so” or “In the name of Allaah on my behalf and on behalf of my household,” then he should slaughter it.

In these two cases it is prescribed to utter the intention out loud; in all other cases it is not permissible to utter the intention out loud for any act of worship, prayer or anything else. (8)

The Permanent Committee for Scholarly Research and Ifta’ said:

You should intend practicing the acts of worship that you want by heart, except in case of Hajj and 3Umrah , for it is prescribed to utter the rites of Hajj or 3Umrah by saying: Allaahumma (O Allaah) (Labayk [Here I am! At your service] Hajj) or (Labayk 3Umrah).

The same goes for Hady (sacrificial animal offered by pilgrims) and Udhiyah (sacrificial animal offered by non-pilgrims), as it is prescribed for the person offering Hady or Udhiyah to utter after Tasmiyah. (9)

Shaykh Ibn 3Uthaymeen said:

If a person says “Labbayka 3umratan (Here I am for 3Umrah)” or “Laybbayka hajjan (Here I am for Hajj)”, that does not come under the heading of forming the intention, because he formed the intention before that. Hence it is not prescribed to say, “O Allaah, I am going to do 3Umrah” or “O Allaah, I am going to do Hajj.” Rather you should form the retention in your heart and recite the Talbiyah out loud.

With regard to uttering the intention for actions other than Hajj or 3Umrah, this is something which it is well known is not prescribed. It is not Sunnah for a person to say, when he wants to do wudoo’, “O Allaah, I am going to do wudoo’” or “O Allaah, I intend to do wudoo’”, or when he wants to pray to say “O Allaah, I am going to pray” or “O Allaah, I intend to pray.” None of that is prescribed. And the best guidance is the guidance of Muhammad SallAllaahu 3Alayhi wa sallam.” (10)

 Shaykh Ibn 3Uthaymeen also said regarding udhiyah:

This is not uttering the attention, because if the one who is offering the sacrifice says, “This is on my behalf and on behalf of my household,” he is stating what is in his heart. He has not said, “O Allaah, I want to offer a sacrifice,” as would be said by the one who wants to utter his intention. Rather he is only expressing what is in his heart. The intention was already there, from the time he brought the animal, lay it down and slaughtered it, so he had already formed the intention.” (11)

An Amusing Story:

Shaykh Ibn 3Uthaymeen mentioned an amusing story in his sharh of 40 Nawawee ahadeeth when speaking about saying intention out loud:

It was told that a layman from Najd was in al Masjid al Haraam, wanting to pray Dhuhr, and there was a man beside him who only knows how to do niyyah (intention) out loud, so when it was iqaamah, the man said: “O Allaah! I intend to pray Dhuhr prayer, 4 rak3ahs for the sake of Allaah, behind the imaam of the Masjid al Haraam”.

 And when he wanted to make takbirat al Ihram, the layman said to him: “Be patient O man, you still need to say the date, the day, the month and the year” so the man was in wonderment.” (12)

Compiled by TowardsHuda

Related Posts:

Ruling on Wiping the Neck during Wudoo’

What is the ruling on expressing intention verbally (fatwa)

Know the Rulings

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References

(1) https://islamqa.info/en/31821

(2) Al-Fataawa al-Kubra, 1/214, 215

(3) Fataawa Islamiyyah, 2/315  (https://islamqa.info/en/31821)

(4) Zaad al-Ma3aad (1/201) (https://islamqa.info/en/37841)

(5) Majmoo3 Fataawa Ibn ‘Uthaymeen, 22/20 (https://islamqa.info/en/109179)

(6) Al-Fataawa al-Kubra, 1/214, 215  (https://islamqa.info/en/13337)

(7) http://alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=2074&PageNo=1&BookID=7

(8) Al-Muntaqa min Fataawa al-Fawzaan, 5/30 (https://islamqa.info/en/144650)

(9) Alifta.net

(10) Majmoo‘ Fataawa Ibn ‘Uthaymeen, 22/20 (https://islamqa.info/en/109179)

(11) Majmoo‘ Fataawa Ibn ‘Uthaymeen, 22/20 https://islamqa.info/en/109340)

(12) http://www.ahlalhdeeth.com/vbe/showthread.php?t=652

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Rulings on Saying Jumu3ah Mubaarak

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A wide-spread practice that has become very common on forums, whats-App groups and social networks. People updating their status, sharing & sending messages of “Jumu3ah Mubaarak”or “Have a blessed Jumu3ah” etc. What is the ruling on saying or wishing Jumu3ah Mubaarak?

The Mufti Shaykh Abdul 3Azeez Aal As-shaykh was asked the following question: “What is the ruling on the statement Jumu3ah Mubaarak? He replied:

There is no origin for sending out the greeting Jumu3ah Mubaarak on the cell phones. It is a bless day, no doubt. Allaah the Exalted has singled us out with this day, and the Jews and Christians have been lead astray away from this day, but as for giving a greeting every jumu3ah then we don’t know of any origin for this” (1)

 Shaykh 3Abdul-Muhsin Al-3Abaad was asked about the ruling on one who specifies Fridays by saying Jumu3ah Mubaarak & uses evidence that Muslims have 3 Eeds? He replied:

By Allaah, we don’t know of anything that proves the validity of this. No doubt, Jumu3ah is the Eed of the week for the Muslims. As for the two Eeds, then it has been narrated that the companions when they would meet each other they would say, “May Allaah accept it from us and you” or “May Allaah accept your obedience”. (2)

Shaykh Saalih ibn Fawzaan was asked: “What is the ruling on sending text messages every Friday and ending with the phrase “Jumu3ah Mubaarak”?  He  said:

The early generation did not congratulate one another on Fridays, so we should not introduce anything that they did not do.” (3)

Jumuah Mubarak

Shaykh Sulaymaan al-Maajid (may Allah preserve him) said:

We do not think it is prescribed to exchange congratulations on Fridays, such as saying to one another, “Jumu3ah mubaarak” and so on, because it comes under the heading of du3aa’s and dhikr, which must be based on a text (of the Qur’aan or Sunnah) because this is purely the matter of worship and if it were good, the Prophet SallAllaahu 3Alayhi wa Sallam and his Companions radi-Allaahu 3Anhum would have done it before us. If anyone suggests that this is permissible, then that may imply that it is prescribed to say du3aa’s and congratulate one another after having done the five daily prayers and other acts of worship, and du3aa’ at these times was not done by the early generations. (4)

arabic jumuah mubarak

 Shaykh Salih Al-Munajjid was asked about sending messages & saying “Jumu3ah Mubaarak” or “Jumu3ah Tayyibah” on Fridays. He replied:

With regard to the Muslims congratulating one another on the occasions of Eed al-Fitr and Eed al-Adha, this is prescribed and it is narrated from the Sahaabah radi-Allaahu 3Anhum. As for congratulating one another on the occasion of Friday, what seems to us to be the case is that it is not prescribed, because the fact that Friday is an Eed was known to the Sahaabah, and they were more knowledgeable than us about its virtues, and they were keen to respect it and give it its due, but there is no report to suggest that they used to congratulate one another on Fridays. And all goodness is in following them (radi-Allaahu 3Anhum). (5)

The Fatwa section of Islamweb were asked If saying “Jumu3ah Mubaarak” is Bid3ah, they replied:

We do not know this to be from the Sunnah of the the Prophet SallAllaahu 3Alayhi wa Sallam nor is it known from his companions, nor did any scholar say that this is permissible. Therefore, this is considered a newly introduced innovation (Bid3ah), especially if one says so as an act of worship or while believing that this is a Sunnah. It is confirmed that the Prophet SallAllaahu 3Alayhi wa Sallam said: ‘Whoever does an act that is not in accordance with ours (i.e. Islaam) it is rejected.” [Al-Bukhaari and Muslim] Also, another Hadeeth reads: Whoever introduces into this matter of ours (i.e. Islam) that which is not part of it, his act is rejected.” 

Shaykh Salih Al-Fawzaan, was asked – as published on his official website – about the ruling on a Muslim saying to his Muslim brother ‘Jumu3ah Mubaarakah’ every Friday either by mobile messages or in forums. He replied saying: “This has no basis and it is an innovation, and it is not permissible to congratulate each other on (the occasion of) the day of Friday; no evidence has been reported (in this regard in religious texts) and the Salaf (righteous predecessors) did not do so, so it is an innovated act.” (6)

In another fatwa they replied:

If a Muslim says that to his Muslim brother from time to time, without thinking it to be an established Sunnah or binding, and without doing it on a regular basis, but just by way of supplication, then we hope that it is permissible; although leaving it is preferable so that it does not become like the established Sunnah. (7)

And Allaah Knows best.

Related Posts:

Jumu3ah To Do Deeds [1]  [2]  [3]

The Hour will fall on a Friday 

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References:
(1) http://www.albaidha.net/vb/showthread.php?p=112005
(2) Taken from (https://www.youtube.com/watch?v=Fc4dkjj2ATk)
(3) Ajwabat As’ilah Majallat al-Da3wah al-Islamiyyah
(4) Shaykh's website (http://www.salmajed.com/ar/node/2601)
(5) http://islamqa.info/en/134741
(6)  http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=199983
(7) http://www.islamweb.net/emainpage/articles/151831/exchanging-congratulations-on-friday

Mawlid Is Not From Loving The Prophet

bismillah (2)
Celebrating & Participating in Mawlid Out of love for the Prophet

There is nothing in the Qur’aan to say that we should celebrate the Mawlid or birthday of the Prophet SallAllaahu 3Alayhi wa Sallam. The Prophet himself SallAllaahu 3Alayhi wa Sallam did not do this or command anyone to do it, either during his lifetime or after his death.

The Sahaabah (may Allaah be pleased with them) were the people who loved the Prophet SallAllaahu 3Alayhi wa Sallam most. They  had a greater love and respect for him, and were more aware of his rights, than those who came after them,

Was it reported that Abu Bakr, who was the closest of people to him and the one who loved him the most, celebrated the birthday of the Prophet SallAllaahu 3Alayhi wa Sallam?

Was it reported that 3Umar, who ruled for twelve years, or 3Uthmaan, did this?

Was it reported that 3Alee, his relative and son-in-law, did this?

Was it reported that any of the Sahaabah did this? 

No, by Allaah! Is it because they were not aware of its importance, or did they not truly love the Prophet SallAllaahu 3Alayhi wa Sallam? No one would say such a thing except one who has gone astray and is leading others astray.

Did any of the Imaams – Abu Haneefah, Maalik, al-Shaafi3ee, Ahmad, al-Hasan al-Basri, Ibn Seereen – do this or command others to do it or say that it was good?

By Allaah, no! It was not even mentioned during the first and best three centuries. 

mawlid

 The Prophet SallAllaahu 3Alayhi wa Sallam said in a saheeh hadeeth:

The best of mankind are my generation (or my century), then those who come after them, then those who come after them. Then there will come a people who will not care if their testimony comes before their oath or vice versa (i.e., they will not take such matter seriously).” (1)

The celebration of the Prophet’s birthday appeared many centuries later, when many of the features of true religion had vanished and bid3ah had become widespread. Thus this celebration became a sign of one’s love for the Prophet SallAllaahu 3Alayhi wa Sallam.

mawlid (2)

But can it be possible that the Sahaabah, the Imaams and the people of the best three centuries were unaware of it and it was only those who came later who were aware of its importance?!

What the Qur’aan tells us is that love of the Prophet SallAllaahu 3Alayhi wa Sallam is demonstrated by following the guidance he brought.

Allaah says:

قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ

“Say, [O Muhammad], “If you (really) love Allaah , then follow me, [so] Allaah will love
you and forgive you your sins. And Allah is Oft-Forgiving and Merciful”

قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ ۖ فَإِن تَوَلَّوْا فَإِنَّ اللَّهَ لَا يُحِبُّ الْكَافِرِينَ

Say, “Obey Allaah and the Messenger.” But if they turn away – then indeed, Allaah does not like the disbelievers. (2)

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The first aayah explains that love is just a claim, but the proof of sincerity is following what the Prophet SallAllaahu 3Alayhi wa Sallam brought. The second aayah reaffirms the importance and necessity of obeying Allaah and His Messenger. Hence Allaah ended the aayah with a very stern warning in which those who refuse to obey are described as kaafirs, and Allah does not love the disbelievers. We ask Allaah to keep us safe from that. (3)

The Prophet SallAllaahu 3Alayhi wa Sallam told us of the danger of not obeying him, and the danger of adding to what he brought. The celebration of Mawlid or his birthday is indeed an addition to what he brought – as all the scholars agree.

He said:

The best of speech is the Book of Allaah, and the best of guidance is the guidance of Muhammad. The most evil of things are those which are newly-invented (in religion), and every innovation is a going astray.” (4)

Shaykh Bin Baaz said:

The love of Prophet SallAllaahu 3Alayhi wa Sallam is not reflected by celebrating Mawlid but by obeying him and keeping away from Bid3ah (5)

Related Posts:

Ruling on celebrating birthday of the Prophet 

Refutation to claims that mawlid is permissible [must read]

Response on Misconceptions about the Ruling of Celebrating the Birthday of the Prophet

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References:

(1) Reported by al-Bukhaari, Muslim and al-Tirmidhi

(2) soorah Aal 3Imraan, v:31-32

(3) http://islamqa.info/en/249

(4) Reported by Muslim and al-Nisaa’i

(5) بدعة المولد

Read more details here and here

The Month of Safar & the Innovations & Superstitions

Bismillah-Salaam1Allaah says

إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللَّهِ يَوْمَ خَلَقَ السَّمَوَاتِ وَالْأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ ذَلِكَ الدِّينُ الْقَيِّمُ فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ 

(interpretation of the meaning):

Verily, the number of months with Allaah is twelve months (in a year), so it was ordained by Allaah on the Day when He created the heavens and the earth; of them, four are sacred. That is the right religion, so wrong not yourselves therein…” (1)

The month of Safar is one of the twelve Hijri months, and it is the month which comes after Muharram.

326_bIts Name- Safar (صفر )

Some of the (scholars) said that it is so named because of the emptying (isfaar) of Makkah (i.e., its people would all leave) when they travelled during this month.

It was also said that this month is named Safar because they used to raid other tribes at this time, and they would leave those whom they encountered bereft of their possessions (sifran min al-mataa’) – i.e., they would take all their belongings away and they would leave them with nothing. (2)

Incorrect beliefs & Superstitions concerning the month of Safar

These were well known among the people of the Jaahiliyyah, and still exist among some of those who claim to be Muslims. 

  • 4 Rak3aat naafil prayer, prayed on the last Wednesday of the month of Safar, with specific soorah & no. of times soorah are read in it.
  • People do not conclude marriage contracts during Safar
  • Many people believe that it is not permissible to break a stick, knot ropes, or entwine fingers when concluding a marriage contract for this leads to failure of the concerned marriage and disharmony between the spouses
  • Some believe that no one should marry or be circumcised in the month of Safar.
  • Every year, 320,000 calamities come down, and all of that comes down on the last Wednesday of Safar.
  • Or there a special du3aa for Safar or ‘travelling or marriage in Safar is haraam (forbidden)

Ahadeeth  of the Prophet About Safar & Superstition:

It is narrated from Abu Hurayrah radi Allaahu 3Anhu that the Prophet SallAllaahu 3Alayhi wa Sallam said:

لا عَدْوَى وَلا طِيَرَةَ وَلا هَامَةَ وَلا صَفَرَ

There is no 3adwaa, no tiyarah, no haamah and no Safar  (3)

(3adwaa (contagion, transmission of infectious disease without the permission of Allaah). Tiyarah (superstitious belief in bird omens). Haamah (refers to a Jaahili Arab tradition described variously as: a worm which infests the grave of a murder victim until he is avenged; an owl; or the bones of a dead person turned into a bird that could fly). Safar (the month of Safar was regarded as “unlucky” during the Jaahiliyyah) (4)

Shaykh Ibn 3Uthaymeen (may Allaah have mercy on him) said:  

The words “no Safar” refers to the month of Safar, which the Arabs used to regard as inauspicious, especially for marriage. And it was said that it was a stomach disease that affected camels and was transmitted from one camel to another.

It is more likely that what is meant by Safar here is the month, and that what is meant by saying “no Safar” is that it is not to be regarded as inauspicious, rather it is like any other time, during which good or bad things may be decreed.

This does not mean that these things do not happen, because they do happen. Rather it is a statement that they do not have any effect. The One Who causes things to happen is Allaah. If any of these things has a known effect then that is valid and real; if any of them is imagined to have an effect, then that is invalid and false. Thus the hadeeth demonstrates that if there is a valid effect, it cannot be attributed to that thing itself (rather the One Who causes it to happen is Allaah). If the effect is merely imagined, then this hadeeth is stating that it has no effect in the first place. (5)

safarProphet SallAllaahu 3Alayhi wa Sallam said:

 قال : ” لا هامة ولا صفر “ ، زاد مسلم وغيره  ولا نَوء ولا غُول 

“No haamah and no Safar.” (6). In narration of Muslim and others add the words: “No naw’ and no ghoul.” 

It was said that they used to have superstitions concerning the month of Safar, so the Prophet SallAllaahu 3Alayhi wa Sallam said: “No Safar”.

And it was said that the Arabs used to believe that there was a snake in the stomach which would harm a person when he had intercourse, and that this was contagious, so the Lawgiver denied that. Maalik said: “The people of the Jaahiliyyah would regard Safar as not being sacred one year and as sacred the next year. (7)

Prophet SallAllaahu 3Alayhi wa Sallam said:

لاَ عَدْوَى وَلاَ صَفَرَ خَلَقَ اللَّهُ كُلَّ نَفْسٍ وَكَتَبَ حَيَاتَهَا وَرِزْقَهَا وَمَصَائِبَهَا

There is no 3Adwa nor safar. Allaah created every soul, so he wrote its life, its provision, and its afflictions”. (8)

Fatawaa About Different Superstitions & Innovations in Safar:

Shaykh Bin Baaz said regarding doing Marriage contracts & or entwining fingers etc during Safar:

Safar, just like all other months, does not bring good or evil, as good is only from Allah subhaanAllaah and evil is predestined by Him. Moreover, it is authentically reported that the Prophet SallAllaahu 3Alayhi wa Sallam annulled the concept of pessimism when he said: “There is no 3Adwa, nor is there any Tiyarah, nor is there any Hamah, nor is there Safar”

The same applies to pessimism about entwining fingers, breaking a stick, etc., when concluding a marriage contract. Such beliefs are false, baseless, and thus they should not be adopted by a Muslim. (9)

The Permanent Committee was asked about marrying or be circumcision in the month of Safar. They replied:

What is mentioned with regard to the prohibition of marriage or circumcision during the month of Safar is superstition. Being superstitious of months, days, birds and similar animals is not permissible.

The Prophet (peace be upon him) said: There is no 3Adwa, nor is there any Tiyarah (evil omen), nor is there any Hamah, nor is there Safar (the month of Safar was believed to bring bad luck during Jahiliyyah).

Being superstitious about the month of Safar falls under forbidden pessimism that discourages from acting and is one of the acts of Jahiliyyah (pre-Islamic time of ignorance) that was annulled by Islam. (10)

The Permanent Committee was asked about a du3aa’ (11) distributed and said in Safar (asking Allaah by Tawassul of  Al-Hasan, Al-Husayn, the honor of the Messenger & names of Allaah). They replied:

This is an innovated Du3aa’ in terms of being specified to be said at a certain time. It also includes Tawassul (supplicating to Allaah by virtue of the status of…) by Al-Hasan, Al-Husayn, the honor of the Messenger and names which are given to Allaah although they are stated neither in the Qur’aan nor in the Sunnah. It is not permissible to name Allaah  except with what He has named Himself in His Book or revealed to His Messenger Muhammad.

Tawassul by people or by the virtue of their status in Du3aa’ is a Bid3ah (innovation in religion), and every Bid3ah is misguidance and a means to Shirk. Accordingly, the circulation of this Du3aa’ should be prevented in addition to getting rid of any of its copies. It seems that it is innovated by the Shiites. (12)

The Permanent Committee was asked about a specific 4 Rak3aat prayer that is prayed on the last Wednesday of Safar (13), that if prayed in specific manner, Allaah protect him by His generosity from all the calamities that come down on that day, and they will not come around him.

They replied:

We do not know of any basis in the Qur’aan or in the Sunnah for the naafil prayer mentioned in the question. We have no proof that any one among the salaf of this ummah or the righteous people of its later generations did this naafil prayer. Rather it is a reprehensible innovation.

It was narrated that the Messenger of Allaah SallAllaahu 3Alayhi wa Sallam said: “Whoever does an action which is not in accordance with this matter of ours [Islam], will have it rejected.” And he said: “Whoever innovates something in this matter of ours that is not part of it, will have it rejected.”

Whoever attributes this prayer and the things that are mentioned with it to the Prophet SallAllaahu 3Alayhi wa Sallam or to any of the Sahaabah (may Allaah be pleased with them) is fabricating serious lies, and Allaah will give him the punishment for liars which he deserves. (14)

Shaykh Muhammad ibn 3Abd al-Salaam al-Shuqayri said:

The ignorant have the habit of writing down the verses of salaam such as “Salaam (peace) be upon Nooh (from Us) among the 3Aalameen (mankind, jinn and all that exists)!””  (soorah As-Saafaat 37:79) etc. on the last Wednesday of the month of Safar, then they put them in vessels and drink it and seek blessings from it, and they give it as gifts to one another, because they believe that this will take away bad things. This is a false belief and a blameworthy superstition, a reprehensible innovation which must be denounced by everyone who sees it. (15)

Compiled by TowardsHuda (Main Sources)

Related Posts:

The Month of Safar by Shaykh Salih Munajjid (islamqa.info)

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References:
(1) soorah at-Tawbah, v:36
(2) Lisaan al-‘Arab by Ibn al-Mandhoor, part 4, p. 462-463
(3) Al-Bukhaari (5316)
(4) http://islamqa.info/en/45694
(5)Sharh Kitaab al-Tawheed, 2/80
(6) Al-Musnad, Al-Saheehayn (Bukharee & Muslim)
(7) http://islamqa.info/en/13930
(8) Arabic reference :Tirmidhee Book 32, Hadeeth 2293 / silsilah as-saheehah
English reference: Tirmidhee Vol. 4, Book 6, Hadeeth 2143 (Darussalaam)
(9) Al-Ifta
(10) Al-Ifta Fatawaa’
(11) Read the fabricated du3aa’ here
(12) Al-Iftaa Fatwa
(13) The fabricated prayer on the Last wednesday of Safar
(14) Fataawa al-Lajnah al-Daa’imah, 2/354
(15) Al-Sunan wa’l-Mubtada’aat, p. 111, 112

Ruling on Wiping the Neck during Wudoo’

Bismillaah - CopyProphet SallAllaahu 3Alayhi wa Sallam said:

شَرُّ الأُمُورِ مُحْدَثَاتُهَا وَكُلُّ بِدْعَةٍ ضَلالَةٌ

“The worst of matters are those which are newly-invented, and every innovation is a going astray.” (1)

He SallAllaahu 3Alayhi wa Sallam also said:

مَنْ أَحْدَثَ فِي دِينِنَا مَا لَيْسَ فِيهِ فَهُوَ رَدٌّ

“Whoever introduces anything into our religion that is not part of it, will have it rejected.” (2)

Widespread AHadeeth about Wiping of the Neck:

These are widespread ahadeeth on internet & different social media forums, about wiping of the neck during wudoo’.

1).Prophet SallAllaahu 3Alayhi wa Sallam said: “Wiping the neck is a protection from the yoke (or chains – al-ghull)”  (3)

Al-Nawawi said about this hadeeth “these are not the words of the Prophet” (4). He (Al-Nawawi) & Shaykh Al-Banee graded this hadeeth as Fabricated (mawdoo3) (5)

2). It is narrated from Talhah ibn Musarraf, from his father, from his grandfather, which says that he saw the Messenger of AllaahSallAllaahu 3Alayhi wa Sallam wiping his head until he reached the back of his head and the first part of the neck”

This is classed as da3eef by al-Albaani in Da3eef Abi Dawood. (6)

Fatawaa of Scholars about Wiping the Neck:

The majority of scholars are of the opinion that such a practice is not likable.  Many scholars even think that wiping over the neck is Bida3h (bad innovation).  This is the opinion of the Shafi3ee.

Shaykh al-Islam Ibn Taymiyah said:

There is no saheeh report from the Prophet SallAllaahu 3Alayhi wa Sallam which says that he wiped his neck during wudoo’, rather no such thing has been narrated from him in any saheeh hadeeth. Rather the saheeh ahaadeeth which describe the wudoo’ of the Prophet SallAllaahu 3Alayhi wa Sallam do not mention that he wiped his neck. Hence the majority of scholars, such as Maalik, al-Shaafa3ee and Ahmed did not regard that as mustahabb. Those who say that it is mustahabb rely on a report narrated from Abu Hurayrah radi Allaahu 3Anhu or a da3eef (weak) hadeeth which says that he wiped his head until he reached the back of his head. Such reports cannot be relied on, and it does not contradict what is indicated by the sound ahaadeeth. Whoever does not wipe his neck, his wudoo’ is valid according to scholarly consensus” (7)

Imaam an-Nawawee (rahimahullaah):

Wiping the neck during Wudhu is not from the Sunnah, rather it is an innovation. (8) (9)

Ibn al-Qayyim said:

There is no saheeh hadeeth from the Prophet SallAllaahu 3Alayhi wa Sallam about wiping the neck at all.” (10)

Shaykh Ibn Baaz said:

It is not mustahabb or prescribed in sharee3ah to wipe the neck, rather the head and the ears only are to be wiped, as is indicated by the Qur’aan and Sunnah.” (11)

Shaykh al-Albaanee (rahimahullaah) said:

I do not see it permissible to wipe ones neck during wudhu, except that a daleel is provided that is authentic, showing its legislation and since there is none it should not be done.(12)

The Permanent Committee for Scholarly Research and Iftaa replied:

 There is no proof in either the Book of Allaah or the Sunnah of His Messenger SallAllaahu 3Alayhi wa Sallam that wiping the neck is part of wudoo’, so it is not a prescribed part of wudoo’. (13)

Related Posts:

Know the Rulings

Rulings about Covering the Feet (in prayer)

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References:
(1) Saheeh Muslim
(2) Saheeh Bukharee & Saheeh Muslim.
According to a version narrated by Muslim: ((Whoever does any action that is not in accordance with this matter of ours will have it rejected”))
(3)Al-ghull (plural. al-aghlaal) refers to chains that are placed on the neck. Allaah says (interpretation of the meaning):

“They are those who disbelieved in their Lord! They are those who will have iron chains (al-aghlaal) tying their hands to their necks”  [soorah Al-Ra3d, v:5]

“And We shall put iron collars (al-aghlaal) round the necks of those who disbelieved. Are they requited aught except what they used to do?”  [soorah Saba, v:33]

(4) Al-Majmoo3 (1/489)  (http://islamqa.info/en/70120)
(5 ) Arabic site
(6) Abu Dawood (132) and was classed as da3eef by al-Albaan33 in Da3eef Abi Dawood.
(7) Majmoo3 al-Fataawa, 21/127
(8) Al-Badar al-Muneer v. 2 p. 221
(9) In al-Majmoo3 (1/489)
Al-Nawawi mentioned a difference of opinion among the companions of al-Shaafa3ee (may Allaah have mercy on him) concerning wiping the neck in wudoo’. Then he said: This is a summary of what they said, and they had four views on this matter, one of which is that it is Sunnah to wipe it with new water. The second is that it is mustahabb and cannot be said to be Sunnah. The third is that it is mustahabb to use the water left from wiping the head and ears. The fourth is that it is neither Sunnah nor mustahabb.
The fourth view is the one that is correct. Hence al-Shaafa3ee (may Allaah have mercy on him) did not mention it, and neither did our earlier companions. It was not mentioned by most of the scholars. There is no proof of that from the Prophet (peace and blessings of Allaah be upon him).
(10) in Zaad al-Ma3aad (1/195)
(11)Majmoo3 Fataawa Ibn Baaz, 10/ 103 ((http://islamqa.info/en/70120))
 (12) Tamaam al-Minnah page 98
(13)  Fataawa al-Lajnah al-Daa’imah, 5/235 ((http://islamqa.info/en/2168))
 

End the Hijri year with fasting & Prayers for forgiveness?

gallery_91318Question:

As the Hijri year draws to a close, there are many text messages saying that the page recording one’s good deeds will be closed at the end of the year, and urging us to end it with prayers for forgiveness and fasting.

What is the ruling on these messages? Is fasting the last day of the year Sunnah?

Answer:

Praise be to Allaah.

Deeds are Taken Up Twice Daily:

The Sunnah indicates that people’s good deeds are taken up to be shown to Allaah without any delay, twice each day: once at night and once during the day.

It is narrated that Abu Moosa al-Ash3aree (may Allaah be pleased with him) said: “The Messenger of Allaah sallAllaahu 3Alayhi wa sallam stood up before us and told us five things. He said:

“Allaah, may He be glorified and exalted, does not sleep and it is not befitting that He should sleep. He lowers the Balance and raises it; the deeds of the night are taken up to Him before the deeds of the day, and the deeds of the day before the deeds of the night…” (1)

Al-Nawawi (may Allaah have mercy on him) said: The recording angels go up with the deeds of the night after it ends, at the beginning of the day, and they go up with the deeds of the day after it ends, at the beginning of the night.

It is narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah sallAllaahu 3Alayhi wa sallam said:

The angels of the night and the day come to you in succession, and they meet at Fajr prayer and at 3Asr prayer, then those who stayed among you ascend and their Lord asks them, although He knows best about them, ‘How did you leave My slaves?’ and they say, ‘We left them when they were praying and we came to them when they were praying.’ (2)

Al-Haafiz ibn Hajar said:

This indicates that deeds are taken up at the end of the day. Whoever is in a state of obedience at that time will be blessed in his provision and his work, and Allaah knows best. Hence we can see the wisdom behind the command to perform these prayers (Fajr and 3Asr) regularly and pay attention to them. 

Deeds are Taken Up Twice Each Week:

The Sunnah indicates that deeds are also shown to Allaah (may He be glorified and exalted) twice each week.

It is narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah sallAllaahu 3Alayhi wa sallam said:

People’s deeds are shown [to Allaah] twice each week, on Monday and Thursday, and every believing slave is forgiven except a person between whom and his brother there is a dispute, and it is said, ‘Leave these two until they reconcile.’ (3)

Deeds are Taken Up In the Month of Sha3baan:

The Sunnah also indicates that the good deeds of each year are taken up to Allaah all at once in the month of Sha3baan.

It is narrated that Usaamah ibn Zayd (may Allaah be pleased with him) said: I said: O Messenger of Allaah, I do not see you fasting as much in any month as you fast in Ramadaan. He said:

That is a month concerning which the people are heedless, between Rajab and Ramadaan, but it is a month in which good deeds are taken up to the Lord of the Worlds, and I would like my deeds to be taken up when I am fasting.” (4)

These texts may be summed up by noting that people’s deeds are shown to Allaah in three ways:

  • Daily, which happens twice a day
  • Weekly, which also happens twice, on Mondays and Thursdays
  • Annually, which happens once, during the month of Sha3baan

Ibn al-Qayyim (may Allaah have mercy on him) said:

The deeds of the year are taken up in Sha3baan, as the truthful one (the Prophet sallAllaahu 3Alayhi wa sallam has told us. The deeds of the week are shown on Monday and Thursday, the deeds of the day are taken up at the end of the day before night comes, and the deeds of the night are taken up at the end of the night, before day comes. When a person’s life comes to an end, all his life’s deeds are taken up and the record of his deeds is closed. (5)

Encouragement To Do Good Deeds:

The ahaadeeth which indicate that deeds are shown to Allaah indicate that it is encouraged to do more deeds of obedience at the times when the deeds are being shown to Him, as the Prophet sallAllaahu 3Alayhi wa sallam said concerning fasting in Sha3baan:

I would like my deeds to be taken up when I am fasting.

It is narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah sallAllaahu 3Alayhi wa sallam said:

Deeds are shown (to Allaah) on Mondays and Thursdays, and I would like my deeds to be shown when I am fasting.” (6)

One of the Taabi3een used to weep in front of his wife on Thursdays and she would weep in front of him, and he would say: Today our deeds are being shown to Allaah, may He be glorified and exalted. (7)

Conclusion:

From what we have mentioned it is clear that there is no suggestion that at the end of an old year or the beginning of a new year the records of deeds are closed and deeds are shown to Allaah. Rather deeds are shown to Him in the various ways that we have mentioned, and the texts describe other times for this. The texts also indicate that the way of the Prophet sallAllaahu 3Alayhi wa sallam is to do more acts of obedience at those times.

Shaykh Saalih al-Fawzaan said concerning commemorating the end of the year:

There is no basis for that, and singling out the end of the year for specific acts of worship such as fasting is a reprehensible innovation (bid3ah).” 

dua wrong

Fasting On Mondays & Thursdays, if coincides with the End of the year:

With regard to fasting on Mondays and Thursdays, if that is a person’s habit, or if he is fasting on those days because of the reports which encourage doing so, then he should not refrain from doing so because it coincides with the end or beginning of the year, so long as he is not fasting on that day because of that coincidence, or because he thinks that there is any special virtue in fasting on that occasion.

And Allaah knows best.

Taken from Islamqa.info

Related Posts:

Ruling on offering congratulations at the Beginning of the Hijri Year

Virtues of Allaah’s sacred month of Muharram

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 References:
(1) Saheeh Muslim (179)
(2) Al-Bukhaari (555) and Muslim (632)
(3) Muslim (2565)
(4) Al-Nasaa’i (1257) Classed as hasan by al-Albaani in Saheeh al-Jaami’
(5) End quote from Haashiyat Sunan Abi Dawood.
(6) Sunan al-Tirmidhi (747), Classed as saheeh by al-Albaani in Irwa3 al-Ghaleel (949)
(7) Ibn Rajab in Lataa’if al-Ma3aazif)
 
http://islamqa.info/en/44021

Celebrating The 27th Night/Day of Rajab

1 imagesIsraa’ and Mi’raaj (the Prophet’s Night Journey and Ascent into heaven) are two great signs of Allaah which point to the truthfulness of the His Messenger Muhammad SallAllaahu 3Alayhi wa Sallam, and the greatness of his status before Allaah.

They are also signs of the great power of Allaah, and of His exalted position above His creation.

The Date of Israa’ & Miraaj:

Shaykh 3Abd al- 3Azeez ibn Baaz said:

With regard to this night on which the Israa’ and Mi’raaj took place, there is nothing in the saheeh ahaadeeth to indicate that it is in Rajab or in any other month. Everything that has been narrated concerning a specific date for these events cannot be proven to have come from the Prophet SallAllaahu 3Alayhi wa Sallam according to the scholars of hadeeth.

There must be a great wisdom why Allaah made people forget the exact night of Israa’ and Mi‘raaj; but even if it were specified, still it would not be permissible for Muslims to perform specific acts of 3Ibaadah (worship) on this night or celebrate it.

It was reported with an isnaad that is not saheeh from al-Qaasim ibn Muhammad that the Prophet’s Night Journey (al-Israa’) took place on the 27th of Rajab. This was denied by Ibraaheem al-Harbi and others.

Even if the date were proven, it would not be permissible for the Muslims to single it out for particular acts of worship, and it is not permissible for them to celebrate it, because the Prophet SallAllaahu 3Alayhi wa Sallam and his companions (may Allaah be pleased with them) did not celebrate it and they did not single it out in any way, or perform specific acts of 3Ibaadah on it.

If celebrating it was something that is prescribed in Islam, the Messenger would have told his ummah about that, either in word or in deed. If any such thing had happened, it would have been well known, and his companions would have transmitted the information to us.

In fact, they were the forerunners to every good act, so if celebrating the night of Israa’ and Mi’raaj was lawful, they would have been the first people to do so. The Prophet SallAllaahu 3Alayhi wa Sallam was the sincerest giver of advice to people; he perfectly conveyed the Message of Islaam and fulfilled the Amaanah (trust).

If honoring this night and celebrating it was part of the Deen of Allaah, he SallAllaahu 3Alayhi wa Sallam would never have concealed or neglected it. Since nothing of this happened, it is understood that celebrating and honoring this night is not part of Islam at all. Allaah has perfected the Din for the Muslim Ummah and completed His Favors upon them…” (1)

rajab Israa Miraaj

Different Innovation on 27th of Rajab:

 It was reported that 3Aayesha radi Allaahu 3Anha said: the Messenger of Allaah sallAllaahu 3Alayhi wa sallam said: “Whoever innovates something in this matter of ours which is not a part of it, will have it rejected.”

There is no proof that the Israa’ and Mi3raaj happened on this date [the date, the month & the year of Mi3raaj is not proved by authentic ahadeeth]

Celebrating the Night of 27th Rajab:

One innovation that take place during this month is the recitation of the story of the Mi3raaj, and celebrations to commemorate it on the twenty-seventh of Rajab, or singling out this night to perform extra acts of worship such as Qiyaam al-Layl or rejoicing and celebrating.

Some celebrations are accompanied by haraam things such as mixing of men and women, singing and music, all of which are not permitted on the two 3Eeds which are prescribed in Islaam, let alone innovated celebrations. (2)bidah rajabFasting on 27th of Rajab:

Shaykh Ibn 3Uthaymeen (Rahimahu-Allaah) was asked about fasting on the twenty-seventh of Rajab and spending that night in prayer. He replied:

Fasting on the twenty-seventh of Rajab and spending that night in prayer is a bid3ah (innovation), and every bid3ah is a going astray”. (3)

Sacrificing an Animal on the 27th night of Rajab

With regard to slaughtering sacrificial animals in the middle of Sha3baan or the 27th of Rajab, this is a baseless Bid3ah (innovation in religion) that is neither permissible for one to do nor for any one to eat from it, because of the lack of evidence. Rather, this is practicing a Bid3ah.

As for slaughtering animals and giving them in charity during the month of Ramadaan, seeking by it to draw oneself closer to Allaah, Ramadaan is a blessed month where it is ordained to expand efforts in giving alms and spending on the poor.If one slaughters animals for this purpose during Ramadaan, Dhul-Hijjah or any other time, and gives them in charity then all this is good.

 Yet, to appoint the middle of Sha3baan or the twenty-seventh of Rajab specifically – as done by some people celebrating this night,  this is baseless in Sharee3ah. Rather, this is a Bid3ah. (4)

Participation Impermissible in Celebrating Israa’ and Mi‘raaj:

Celebrating the anniversary of Israa’ and Mi‘raaj is a null and void Bid3ah. It is not known that any of his Rightly-Guided Caliphs, who are the Imams of guidance from the Sahabah and the Tabi3oon to have celebrated this day. Celebrating the Israa’ and Mi‘raaj is Bid3ah and it is not permissible to participate in it. (5)

Related Posts:

The Month of Rajab (A short concise article)

3Umrah In the month of Rajab

Fasting In Rajab [NEW]

References:
(1) http://islamqa.info/en/60288
(2) http://islamqa.info/en/60288
(3) Majmoo3 Fataawa Ibn 3Uthaymeen, 20/440
(4) Fatwas of Nur 3Ala Al-Darb
(5) http://alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=356&PageNo=1&BookID=10

Students celebrating Valentine, Wearing Red Garments, Shoes & Exchanging Flowers

Students Celebrating Valentine, wearing Red garments, shoes & exchanging Flowers:

Shaykh 3Utaymeen was asked: “In the recent times there has spread the celebrating of 3Eed ul-Hubb (Valentine’s Day) – particularly among the female students. And it is a holiday from the holidays of the Christians, and the clothing will be completely in red garments and shoes, and they exchange red flowers with each other. We hope from your eminence an explanation of the ruling of celebrating the likes of this holiday. What is your advice to Muslims regarding the likes of these affairs?

He Replied: In the Name of Allaah, the Most Merciful, the Giver of Mercy. Celebrating the Holiday of Love (i.e. Valentine’s Day) is not permissible for various reasons.

The first: That is an innovated holiday that has no basis for it in the Sharee3ah.

The second: That it calls to passion and infatuation.

The third: That it calls to busying the heart with the likes of these affairs that are trivial and opposed to the guidance of the Righteous Predecessors (As-Salaf us-Saalih), may Allaah be pleased with them.

So it is not permissible to introduce on this day (i.e. Valentine’s Day) anything from the aspects of holiday celebrating, regardless of whether it is foods, or drinks, or clothing, or exchanging gifts, or other than that. It is incumbent upon the Muslim to be distinguished and noble with his religion, and that he not be a characterless person who follows everyone who cries out.

I ask Allaah, the Most High, to protect the Muslims from all of the trials, whatever is apparent or hidden of them, and that He guards over us with His care and His aid. (1)

Participating & Buying from shops that sell special sweets & gifts on Valentine’s Day:

Shaykh 3Abdul 3Azeez Aal ash-Shaykh was asked a question about celebrating & buying from shops that sell special sweets & gifts on valentine’s day. He replied:

The clear evidence from the Qur’aan and Sunnah and this is agreed upon by consensus (Ijmaa3) of the early generations of the Muslim Ummah – indicates that there are only two 3Eeds in Islaam (days of celebration): 3Eed al-Fitr and 3Eed al-Adhaa.

Every other 3Eed – whether it is coto a person, group, incident or any other occasion – is an innovated 3Eed. It is not permissible for the Muslim people to participate in it, approve of it, make any show of happiness on its occasion, or assist in it in any way.

If we add to this fabricated 3Eed the fact that it is one of the 3Eeds of the disbelievers, it is sin upon sin. This is because it is Tashabbuh (imitation) of the disbelievers, and a type of Muwaalaat (loyalty) to them. And Allaah has prohibited the believers from imitation of them and having love or loyalty for them in His Mighty Book (Qur’aan). It is also confirmed from the Prophet sal-Allaahu 3alayhi wa sallam that he said: “Whoever imitates a people is one of them.”

3Eed al-Hubb (the celebration of Valentine’s Day) comes under the category of what has been mentioned here, since it is one of the pagan Christian holidays. Hence it is not permissible for any Muslim, who believes in Allaah and the Last Day, to participate in it, approve of it, or congratulate (anyone on that occasion). On the contrary, it is obligatory to abandon it and stay far away from it – in response to Allaah and His Messenger, and to distance oneself from the anger of Allaah and His punishment.

Additionally, it is forbidden for a Muslim to assist or help in this ‘Eed, or any other of the forbidden/illegal celebrations in any way whatsoever – whether by food or drink, selling or buying, production, gift-giving, correspondence, announcements, etc.

All of these things are considered as co-operating in sin and transgression and disobedience of Allaah and His Messenger. (2)

Related Posts:

Reflection on Valentine  by Maryam Anwer

Valentine’s Day-How Halaal it is by Asma Bint Shameem

No To Valentine’s Day [Booklets & flyers]

References:

(1) written by shaykh Muhammad Saalih Al-‘Uthaymeen on 5/11/1420 hijri. 
Source of the Fatwaa: Majmoo3 Rasaa’il wa Fataawaa Ash-Shaykh Muhammad bin Saalih Al-‘Uthaymeen/Translated by Aqeel Walker
(2) Fataawa al-Lajnah ad-Daa’imah lil-Buhooth al-3Ilmiyyah wal-Iftaa. (Fatwa No. 21203)
Taken from efatwa.com
 
 

Virtues of Allaah’s Sacred Month of Muharram

month_of_Muharam_border

Allaah’s sacred month of Muharram is a blessed and important month. It is the first month of the Hijri calendar and is one of the four sacred months concerning which Allaah says (interpretation of the meaning):

إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللَّهِ يَوْمَ خَلَقَ السَّمَوَاتِ وَالْأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ ذَلِكَ الدِّينُ الْقَيِّمُ فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ 

“Verily, the number of months with Allaah is twelve months (in a year), so it was ordained by Allaah on the Day when He created the heavens and the earth; of them, four are sacred. That is the right religion, so wrong not yourselves therein…” [soorah at-Tawbah, v:36]

It was reported that Ibn 3Abbaas said that this phrase (so wrong not yourselves therein…) referred to all the months, then these four were singled out and made sacred, so that sin in these months is more serious and good deeds bring a greater reward.

The Virtue of Observing More Naafil Fasts during Muharram:

Abu Hurayrah radi Allaahu 3Anhu said: “The Messenger of Allaah sallAllaahu 3Alayhi wa sallam said: ‘The best of fasting after Ramadaan is fasting Allaah’s month of Muharram.'” (1)

The phrase “Allaah’s month”, connecting the name of the month to the name of Allaah in a genitive grammatical structure, signifies the importance of the month. This hadeeth is probably meant to encourage increasing one’s fasting during Muharram, without meaning that one should fast for the entire month.

Fasting on 3Aashooraa’:

Ibn 3Abbaas radi Allaahu 3Anhu said: “The Prophet sallAllaahu 3Alayhi wa sallam came to Madeenah and saw the Jews fasting on the day of 3Aashooraa’.

He said, ‘What is this?’ They said, ‘This is a righteous day, it is the day when Allaah saved the Children of Israeel from their enemies, so Moosa fasted on this day.’

He said, ‘We have more right to Moosaa than you,’ so he fasted on that day and commanded [the Muslims] to fast on that day.” (2)

Fasting on the day of 3Aashooraa’ was obligatory, but when fasting Ramadaan was made obligatory, the obligation to fast 3Aashooraa’ was lifted, i.e., it was no longer obligatory to fast on this day, but it is still desirable (mustahabb).

The Virtues of Fasting 3Aashooraa:

Ibn 3Abbaas radi Allaahu 3Anhu said: “I never saw the Messenger of Allaah sallAllaahu 3Alayhi wa sallam so keen to fast any day and give it priority over any other than this day, the day of 3Aashooraa’, and this month, meaning Ramadaan.” (3)

The Prophet sallAllaahu 3Alayhi wa sallam said: “For fasting the day of 3Aashooraa’, I hope that Allaah will accept it as expiation for the year that went before.” (4)

This is from the bounty of Allaah towards us: for fasting one day He gives us expiation for the sins of a whole year. And Allaah is the Owner of Great Bounty.

Not relying too much on the reward for fasting it:

Some people who are deceived rely too much on things like fasting on 3Aashooraa’ or the day of  3Arafaah, to the extent that some of them say, “Fasting on 3Aashooraa’ will expiate for the sins of the whole year, and fasting on the day of 3Arafaah will bring extra rewards.”

Ibn al-Qayyim said: ‘This misguided person does not know that fasting in Ramadaan and praying five times a day are much more important than fasting on the day of 3Arafaah and 3Aashooraa’, and that they expiate for the sins between one Ramadaan and the next, or between one Friday and the next, so long as one avoids major sins. But they cannot expiate for minor sins unless one also avoids major sins; when the two things are put together, they have the strength to expiate for minor sins.

Which day is 3Aashooraa’?

Ibn 3Abbaas said: ‘The Messenger of Allaah sallAllaahu 3Alayhi wa sallam commanded us to fast 3Aashooraa’, the tenth day of Muharram.” (5)

It is Mustahabb (encouraged) to Fast Taasoo3aa’ with 3Aashooraa’:

3Abd-Allaah ibn 3Abbaas radi Allaahu 3Anhuma said: “When the Messenger of Allaah sallAllaahu 3Alayhi wa sallam fasted on 3Aashooraa’ and commanded the Muslims to fast as well, they said, ‘O Messenger of Allaah, it is a day that is venerated by the Jews and Christians.’

The Messenger of Allaah sallAllaahu 3Alayhi wa sallam said: “If I live to see the next year, inshaa’ Allaah, we will fast on the ninth day too.” But it so happened that the Messenger of Allaah sallAllaahu 3Alayhi wa sallam passed away before the next year came.” (6)

Al-Shaafa3ee and his companions, Ahmad, Is-haaq and others said: “It is mustahabb to fast on both the ninth and tenth days, because the Prophet sallAllaahu 3Alayhi wa sallam fasted on the tenth, and intended to fast on the ninth.”

On this basis it may be said that there are varying degrees of fasting 3Aashooraa’, the least of which is to fast only on the tenth and the best of which is to fast the ninth as well. And the more one fasts in Muharram, the better it is.

Fasting Only on the Day of 3Aashooraa’:

Shaykh al-Islaam said: “Fasting on the day of 3Aashoraa’ is an expiation for a year, and it is not makrooh to fast only that day”. (7)

Ibn Hajar al-Haytami said: “There is nothing wrong with fasting only on 3Aashooraa’.” (8)

The Permanent Committee for Islaamic Research and Fataawa said: “It is permissible to fast the day of 3Aashooraa’. (tenth day of Muharram) just one day, however, it is better to fast the day before it or the day after it (also)”. (9)

Bid3ahs Common on 3Aashooraa’:

Some are wearing kohl, taking a bath (ghusl), wearing henna, shaking hands with one another, cooking grains (huboob), showing happiness….

They also reported a fabricated hadeeth that is falsely attributed to the Prophet sallAllaahu 3Alayhi wa sallam, which says, “Whoever is generous to his family on the day of 3Aashooraa’, Allaah will be generous to him for the rest of the year.” Reporting all of this from the Prophet sallAllaahu 3Alayhi wa sallam is tantamount to lying.’

Nothing to that effect has been reported in any saheeh hadeeth from the Prophet sallAllaahu 3Alayhi wa sallam or from his Companions. None of the imaams of the Muslims encouraged or recommended such things, neither the four imaams, nor any others. No reliable scholars have narrated anything like this, neither from the Prophet sallAllaahu 3Alayhi wa sallam nor from the Sahaabah, nor from the Taabi3een; neither in any saheeh report or in a da3eef (weak) report.

We ask Allaah to make us followers of the Sunnah of His Noble Prophet and may Allaah bless our Prophet Muhammad and all his family and companions.

Extracted & compiled from e-books “The Virtues of Allah’s sacred month of Muharram” & Fasting on ‘Aashooraa‘ by Shaykh Saleh Munajjid

Download as pdf (rightclick & save target as)

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Related Posts:

Ruling on Offering Congratulations At The Beginning Of the Hijri Year

Fasting on 3Ashooraa

Some Rulings About 3Ashooraa’

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References:
(1) Muslim
(2) Bukhaaree
(3) Bukhaaree
(4) Muslim
(5) At-Tirmidhee
(6) Muslim
(7) Al-Fataawa al-Kubra, part 5
(8) In Tuhfat al-Muhtaaj: part 3, Baab Sawm al-Tatawwu’
(9) Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-‘3lmiyyah wal-Iftaa. – Volume 10, Page 401, Fatwa No.13700
 

Rulings about the 15th of Sha3baan

Celebrating the Laylat al-Nusf min Sha3baan: (the middle of Sha3baan)

There is no saheeh marfoo3 report that speaks of the virtue of the middle of Sha3baan that may be followed, not even  in the chapters on al-Fadaa’il (chapters on virtues in books of hadeeth etc.). Some maqtoo3 reports (reports whose isnaads do not go back further than the Taabi3een) have been narrated from some of the Taabi3een, and there are some ahaadeeth, the best of which are mawdoo3 (fabricated) or da3eef jiddan (very weak).

Shaykh Ibn Baaz (may Allaah have mercy on him) said about celebrating middle of Sha3baan:

Celebrating the night of the fifteenth of Sha3baan (Laylat al-Nusf min Sha3baan) by praying etc, or singling out this day for fasting, is a reprehensible bid3ah (innovation) according to the majority of scholars, and there is no basis for this in sharee3ah.

And he (may Allaah have mercy on him) said:

There is no saheeh hadeeth concerning the night of the fifteenth of Sha3baan. All the ahaadeeth that have been narrated concerning that are mawdoo3 (fabricated) and da3eef (weak), and have no basis. There is nothing special about this night, and no recitation of Qur’aan or prayer, whether alone or in congregation, is specified for this night. What some of the scholars have said about it being special is a weak opinion. It is not permissible to single it out for any special actions. This is the correct view. (1)

These reports became very well known in some countries which were overwhelmed by ignorance; these reports suggest that people’s lifespans are written on that day or that it is decided on that day who is to die in the coming year. On this basis, it is not prescribed to spend this night in prayer or to fast on this day, or to single it out for certain acts of worship. One should not be deceived by the large numbers of ignorant people who do these things.

Shaykh Ibn Jibreen said:

If a person wants to pray qiyaam on this night as he does on other nights – without doing anything extra or singling this night out for anything – then that is OK. The same applies if he fasts the day of the fifteenth of Sha3baan because it happens to be one of the ayyaam al-beed, along with the fourteenth and thirteenth of the month, or because it happens to be a Monday or Thursday. If the fifteenth (of Sha3baan) coincides with a Monday or Thursday, there is nothing wrong with that (fasting on that day), so long as he is not  seeking extra reward that has not been proven (in the saheeh texts). (2)

Specifying the day of the 15th of Sha3baan by supplicating, reciting the Qur’aan or performing naafilah prayers:

Shaykh 3Uthaymeen said:

Fasting the 15th of Sha3baan or specifying it with reciting (the Qur’aan) or making (particular) supplications has no basis. So the day of the 15th of Sha3baan is like any other 15th day of other months. So from that which is known is that it has been legislated for a person to fast the 13th, 14th and 15th of every month, however, Sha3baan is characterized unlike the other months in that (except for Ramadhaan) the Prophet sall-Allaahu 3alayhi wa sallam used to fast more in Sha3baan than any other month . So he used to either fast all of Sha3baan or just a little. Therefore, as long as it does not cause difficulty for a person, it is befitting to increase in fasting during Sha3baan in adherence to the example of the Prophet sal-Allaahu 3Alayhi wa sallam. (3)

Standing the night of the 15th of Sha3baan in prayer and fasting during it’s day:

Nothing firm and reliable has been established on the authority of the Prophet sall-Allaahu 3alayhi wa sallam that he stood in prayer in the night and fasted during the day of the 15th of Sha3baan. So the night of the 15th of Sha3baan is like any other night, and if someone is a regular worshiper during other nights, then he may stand the night in prayer on this night without assuming anything special (because of it being the night of the 15th of Sha3baan). This is because specifying a time for any act of worship requires a authentic proof, so if there is no authentic proof then the act is regarded as an innovation and all innovations are misguidance.

Likewise, regarding specifically fasting during the 15th day of Sha3baan, then no (authentic) proof has been established on the authority of the Prophet (sal-Allaahu 3alayhi wa sallam) to indicate the legislation of fasting on that particular day.

As for that which is mentioned from the ahaadeeth regarding this subject, then all of it is weak as the people of knowledge have indicated. However, whoever has the habit of fasting the 13th, 14th and 15th (of every month), then he can continue and fast during Sha3baan as he fasts during the other months, without assuming anything special about the 15th of Sha3baan.

Also, the Prophet (sal-Allaahu 3alayhi wa sallam) used to increase in fasting during this month (Sha3baan), however, he did not particularize the 15th day, rather proceeded as per norm. (4)

Giving sadaqah specifically on the night of 15th of Sha3baan:

To specify the giving of sadaqah on the night of the 15th of Sha3baan every year is an innovation. It is befitting to give sadaqah without specifying the night of the 15th of Sha3baan, rather do so every year and in whichever month, but without particularizing any one month (on a consistent basis).

However, it is permissible to do so in the month of Ramadhaan (for the evidence which indicates so). (5)

Does Allaah come down to the first heaven on the night of the fifteenth of Sha3baan:

This is mentioned in some ahaadeeth, but there is some scholarly difference of opinion as to the soundness of those ahaadeeth. There is no saheeh hadeeth concerning the virtue of the night of the fifteenth of Sha3baan.

It was narrated from Abu Moosa al-Ash3ari that the Messenger of Allaah sall-Allaahu 3Alayhi wa sallam said: “Allaah looks down on the night of the fifteenth of Sha3baan and forgives all his creation except a mushrik or one who harbors hatred against the Muslims.” (6)

The “one who harbors hatred against the Muslims” means one who has enmity towards a Muslim brother.

In al-Zawaa’id it says: Its isnaad is da3eef, because 3Abd-Allaah ibn Lahee3ah is da3eef (weak) and al-Waleed ibn Muslim is mudallis. There is also some idtiraab (weakness) in the hadeeth, as stated by al-Daaraqutni in al-‘Ilal, 6/50, 51. He said: This hadeeth is not proven.

Ibn Rajab al-Hanbali said: “Concerning the virtue of the night of the fifteenth of Sha3baan there are numerous ahaadeeth, concerning which the scholars differed, but most of them classed them as da3eef, and Ibn Hibbaan classed some of them as saheeh. (7)

Allaah’s descending to the first heaven does not only happen on the night of the fifteenth of Sha3baan, rather it is proven in al-Saheehayn and elsewhere that Allaah descends to the first heaven every night, in the last third of the night. The night of the fifteenth of Sha3baan is included in this general meaning.

Hence, when 3Abd-Allaah ibn al-Mubaarak was asked about the descent of Allaah on the night of the fifteenth of Sha3baan, he said to the one who asked him: “O weak one! The night of the fifteenth?! He descends every night!”  (8)

Fasting the 15th of Sha3baan even if the hadeeth is da3eef (weak):

What is narrated concerning the virtue of praying, fasting and worshiping on the 15th of Sha3baan does not come under the heading of da3eef (weak), rather it comes under the heading of mawdoo3 (fabricated) and baatil (false). So it is not permissible to follow it or to act upon it.

Even if we assume that the hadeeth is da3eef (weak) and not mawdoo3 (fabricated), the correct scholarly view is that weak ahaadeeth should not be followed at all, even if they speak of righteous deeds or of targheeb and tarheeb (promises and warnings). The saheeh reports are sufficient and the Muslim has no need to follow the da3eef reports. (9)

Is there any importance of 15th night of Sha3baan? by Dr. Muhammad Salah (huda tv)

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References:
fatwa-online.com & Islamqa.com
(1) in Hukm al-Ihtifaal bi Laylat al-Nusf min Sha3baan (Ruling on celebrating the fifteenth of Sha3baan)  http://islamqa.com/en/ref/49675
(2) http://islamqa.com/en/ref/8907
(3). Shaykh Ibn ‘Uthaymeen al-Bid3u wal-Muhdathaat wa maa laa Asla lahu – Page 612
Fataawa Shaykh Muhammad Ibn Saalih al-‘Uthaymeen – Volume 1, Page 190
(4) Shaykh Ibn Fowzaan al-Bid’u wal-Muhdathaat wa maa laa asla lahu – Page 614
Noorun alad-Darb Fataawa Shaykh Saalih Ibn Fowzaan – Volume 1, Page 87
(5) The Permanent Committee for Islaamic Research and Fataawa
al-Bid’u wal-Muhdathaat wa maa laa Asla lahu – Page 611
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-‘Ilmiyyah wal-Iftaa. – Fatwa No. 9760
(6) Narrated by Ibn Maajah, 1390.
(7) Lataa’if al-Ma3aarif, 261
(8) Narrated by Abu 3Uthmaan al-Saabooni in I3tiqaad Ahl al-Sunnah, no. 92)
http://islamqa.com/en/ref/49678
(9) http://islamqa.com/en/ref/49675

April Fool

Praise be to Allaah, we praise Him and seek His help and forgiveness. We seek refuge in Allaah from the evil of our own selves and from our evil deeds. Whomsoever Allaah guides, none can lead astray, and whomsoever He sends astray, none can guide.

One of the things that have become widespread among the common people is the so called “April Fool’s Day”, where they claim that the first day of the fourth solar month is a day when lying is permitted without being subject to any shar3ee guidelines.

The prohibition of lying:

1. Allaah says

إنما يفتري الكذب الذين لا يؤمنون بآيات الله وأولئك هم الكاذبون

(interpretation of the meaning): “It is only those who believe not in the Aayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allaah, who fabricate falsehood, and it is they who are liars” (1)


2. It was narrated from Abu Hurayrah that the Prophet sallAllaahu 3Alayhi wa sallam said:

آية المنافق ثلاث إذا حدث كذب وإذا وعد أخلف وإذا اؤتمن خان.  رواه البخاري  32  ومسلم  89

“The signs of the hypocrite are three: when he speaks, he lies; when he makes a promise, he breaks it; and when he is entrusted with something, he betrays that trust.” (2)

The most evil kinds of lies are:

1.  Lies told about Allaah and His Messenger sallAllaahu 3Alayhi wa sallam.

This is the most serious kind of lie, and the one who does this is subject to a severe warning. Some of the scholars said that the one who does this is to be denounced as a kaafir.  Allaah says:

إن الذين يفترون على الله الكذب لا يفلحون

(interpretation of the meaning): “Say: ‘Verily, those who invent a lie against Allaah will never be successful’” (3)

وعن علي رضي الله عنه قال : قال النبي صلى الله عليه وسلم : ” لا تكذبوا عليَّ ؛ فإنه من كذب علي فليلج النار

It was narrated that 3Ali radi Allaahu 3Anhu said: “The Prophet sallAllaahu 3Alayhi wa sallam said: ‘Do not tell lies about me. Whoever tells lies about me, let him enter the Fire.’”  (4)

وعن أبي هريرة عن النبي صلى الله عليه وسلم قال : ” من كذب عليَّ فليتبوأ مقعده من النار رواه البخاري 110  ومسلم 3

It was narrated from Abu Hurayrah radi Allaahu 3Anhu that the Prophet sallAllaahu 3Alayhi wa sallam said: “Whoever tells lies about me, let him take his place in Hell.”(5)

2. Lying in buying and selling.

عن أبي ذر عن النبي صلى الله عليه وسلم قال : ” ثلاثة لا يكلمهم الله يوم القيامة ، ولا ينظر إليهم ، ولا يزكيهم ، ولهم عذاب أليم ، قال : فقرأها رسول الله صلى الله عليه وسلم ثلاث مرار ، قال أبو ذر : خابوا وخسروا من هم يا رسول الله ؟ قال : المسبل ، والمنَّان ، والمنفق سلعته بالحلف الكاذب

It was narrated from Abu Dharr radi Allaahu 3Anhu that the Prophet sallAllaahu 3Alayhi wa sallam said: “There are three to whom Allaah will not speak on the Day of Resurrection and He will not look at them or praise them, and they will have a painful torment.”

The Messenger of Allaah sallAllaahu 3Alayhi wa sallam repeated this three times.Abu Dharr said: “May they be doomed and lost, who are they, O Messenger of Allaah?” He said, “The one who lets his garment hang below his ankles, the one who reminds others of his favours, and the one who disposes of his goods by swearing a false oath.” (6)

3.  The prohibition on lying about visions and dreams

عن ابن عباس عن النبي صلى الله عليه وسلم قال من تحلَّم بحلم لم يره كلِّف أن يعقد بين شعيرتين ولن يفعل

It was narrated from Ibn 3Abbaas that the Prophet sallAllaahu 3Alayhi wa sallam said:“Whoever tells of a dream that he did not see will be commanded [on the Day of Resurrection] to tie two grains of barley together, but he will never be able to do it…….” (7)

4.  The prohibition of speaking about everything that one hears

It was narrated that Hafs ibn 3Aasim said: “The Messenger of Allaah sallAllaahu 3Alayhi wa sallam said: ‘It is sufficient lying for a man to speak of everything that he hears.’” (8)

5. Lying in jest (joke)

Some people think that it is permissible to tell lies if it is in jest. This is the excuse that they use for telling lies on April 1st or on other days. This is wrong. There is no basis for this in the pure sharee3ah. Lying is haraam whether the one who does it is joking or is serious.

Lying in jest is haraam just like other kinds of lies.

عن ابن عمر قال : قال صلى الله عليه وسلم :  إني لأمزح ولا أقول إلا حقّاً

It was narrated that Ibn 3Umar said: “The Prophet sallAllaahu 3Alayhi wa sallam said: “I joke, but I speak nothing but the truth.’” (9)

It was narrated that Abu Hurayrah said: “They said, ‘O Messenger of Allaah sallAllaahu 3Alayhi wa sallam, you joke with us.’ He said, ‘But I only speak the truth.’” (10)

3Abd al-Rahmaan ibn Abi Laylaa said: the companions of the Messenger of Allaah sallAllaahu 3Alayhi wa sallam told us that they were travelling with the Messenger of Allaah sallAllaahu 3Alayhi wa sallam. A man among them fell asleep and some of them went and took his arrows. When the man woke up, he got alarmed (because his arrows were missing) and the people laughed. The Prophet sallAllaahu 3Alayhi wa sallam said, “What are you laughing at?” They said, “Nothing, except that we took the arrows and he got alarmed.”

The Messenger of Allaah sallAllaahu 3Alayhi wa sallam said: “It is not permissible for a Muslim to frighten another Muslim.” (11)

6.  Lying when playing with children

The Messenger of Allaah sallAllaahu 3Alayhi wa sallam warned against doing that. It was narrated that ‘Abd-Allaah ibn ‘Aamir (may Allaah be pleased with him) said: “My mother called me one day when the Messenger of Allaah sallAllaahu 3Alayhi wa sallam was sitting in our house. She said, ‘Come here, and I will give you (something).’

The Messenger of Allaah sallAllaahu 3Alayhi wa sallam said, ‘What do you want to give him?’

She said, ‘I will give him a date.’ The Messenger of Allaah sallAllaahu 3Alayhi wa sallam said: ‘If you had not given him something, you would have been lying.’” (12)

7.  Lying to make people laugh

It was narrated that Mu3aawiyah ibn Haydah said: “I heard the Prophet sallAllaahu 3Alayhi wa sallam say: ‘Woe to the one who talks to make the people laugh and tells lies, woe to him, woe to him.’” (13)

april-fool

The punishment for lying

The liar is warned of destructive punishment in this world, and humiliating punishment in the Hereafter. These include:

1. Hypocrisy in the heart.

Allaah subhaanahu wa ta3aala says:

فأعقبهم نفاقاً في قلوبهم إلى يوم يلقونه بما أخلفوا الله ما وعدوه وبما كانوا يكذبون

(interpretation of the meaning): “So He punished them by putting hypocrisy into their hearts till the Day whereon they shall meet Him, because they broke that (covenant with Allaah) which they had promised to Him and because they used to tell lies” (14)

2. Guidance to evildoing and to the Fire


It was narrated that 3Abd-Allaah ibn Mas3ood said “The Messenger of Allaah sallAllaahu 3Alayhi wa sallam said: ‘Truthfulness is righteousness, and righteousness leads to Paradise. A person will continue to tell the truth until he is written with Allaah as one who tells the truth. Lying is evildoing, and evildoing leads to Hell. A person will keep on telling lies until he is written with Allaah as a liar.’” (15)

3.  His testimony will be rejected

4.  Blackening of the face in this world and in the Hereafter

5.  The liar will have the flesh of his cheeks torn to the back of his head (16)


Permissible kinds of lies

Lying is permissible in three cases: war; reconciling between two disputing parties; and a husband lying to his wife or vice versa for the sake of love and harmony.

عن أم كلثوم بنت عقبة أنها سمعت رسول الله صلى الله عليه وسلم يقول : ليس الكذاب الذي يصلح بين الناس فينمي خيراً أو يقول خيراً

رواه البخاري ( 2546 ) ، ومسلم  2605

It was narrated from Umm Kalthoom bint 3Uqbah that she heard the Messenger of Allaah sallAllaahu 3Alayhi wa sallam say: “He is not a liar who reconciles between people and narrates something good or says something good.” (17)

It was narrated that Asmaa’ bint Yazeed said: “The Messenger of Allaah sallAllaahu 3Alayhi wa sallam said: ‘It is not permissible to tell lies except in three (cases): when a man speaks to his wife in a way to please her; lying in war; and lying in order to reconcile between people.’” (18)

April fool

But with regard to “April Fool”, (in Arabic, Kidhbat Neesaan or the lies of April), the origin of this lying is not known for sure. There are differing opinions concerning that.

It does not matter what the origins of April fool are. What matters more is knowing the ruling on lying on this day, which we are sure did not exist during the first and best generations of Islaam.

The things that happen on April fools’ day are many. Some people have been told that their child or spouse or someone who is dear to them has died, and unable to bear this shock, they have died. Some have been told that they are being laid off, or that there has been a fire or an accident in which their family has been killed, so they suffer paralysis or heart attacks, or similar diseases.  Some people have been told about their wives, that they have been seen with other men, and this has led them to kill or divorce their wives.

These are the endless stories and incidents that we hear of, all of which are lies which are forbidden in Islam and unacceptable to common sense or honest chivalry.

We have seen how Islaam forbids lying even in jest, and it forbids frightening a Muslim whether in seriousness or in jest, in words or in actions. This is the law of Allaah in which is wisdom and care for people’s circumstances.

And Allaah is the Source of Strength.

Summarized from E-book “April Fool” by Shaykh Salih Al-Munajjid

Click for Arabic book

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References:
(1) soorah Al-Nahl, v:105
(2) al-Bukhaari, 32; Muslim, 89
(3) soorahYoonus, v:69
(4) Bukhaaree
(5) Bukhaaree, Muslim
(6) Saheeh Muslim
(7) Saheeh Bukhaaree
(8) Saheeh Muslim
(9) Tabaraani in al-Mu’jam al-Kabeer
(10) At-Tirmidhee
(11) Abu Dawood & Ahmad – this version narrated by Ahmad
(12) Aboo Dawood
(13) Tirmidhi. He said: this is a hasan hadeeth. Abu Dawood
(14) soorah At-Tawbah 9:77
(15) Bukhaaree, Muslim
(16) (as narrated in a long hadeeth by al-Bukhaaree
(17) Bukhaaree, Muslim
(18) At-Tirmidhee 1939
Islamqa.com

Rulings on celebrating Valentine’s Day

Ruling on Valentine’s Day:

Valentine’s Day is a jaahili Roman festival, which continued to be celebrated until after the Romans became Christian. This festival became connected with the saint known as Valentine who was sentenced to death on 14 February 270 CE. The kuffaar still celebrate this festival, during which immorality and evil are practised widely.  

It is not permissible for a Muslim to celebrate any of the festivals of the kuffaar, because festivals come under the heading of shar3ee issues which are to be based on the sound texts.

Shaykh al-Islaam Ibn Taymiyah (may Allaah have mercy on him) said: Festivals are part of sharee3ah, clear way and rituals of which Allaah says: (interpretation of the meaning):

“To each among you, We have prescribed a law and a clear way”. (1)

“For every nation We have ordained religious ceremonies which they must follow” (2)

– such as the qiblah (direction faced in prayer), prayer and fasting. There is no difference between their participating in the festival and their participating in all other rituals. Joining in fully with the festival is joining in with kufr, and joining in with some of its minor issues is joining in with some of the branches of kufr. Indeed, festivals are one of the most unique features that distinguish various religions and among their most prominent symbols, so joining in with them is joining in with the most characteristic and prominent symbols of kufr. No doubt joining in with this may lead to complete kufr.

Partially joining in, at the very least, is disobedience and sin. This was indicated by the Prophet sallAllaahu 3Alayhi wa sallam when he said: “Every people has its festival and this is our festival.” This is worse than joining them in wearing the zinaar (a garment that was worn only by ahl al-dhimmah) and other characteristics of theirs, for those characteristics are man-made and are not part of their religion, rather the purpose behind them is simply to distinguish between a Muslim and a kaafir. As for the festival and its rituals, this is part of the religion which is cursed along with its followers, so joining in with it is joining in with something that is a cause of incurring the wrath and punishment of Allaah. (3)

He also said (may Allaah have mercy on him): It is not permissible for the Muslims to imitate them in anything that is uniquely a part of their festivals, whether it be food, clothing, bathing, lighting fires, refraining from a regular habit, doing acts of worship or anything else. It is not permissible to give a feast or to give gifts, or to sell anything that will help them to do that for that purpose, or to allow children and others to play games that are part of the festivals, or to wear one’s adornments.

To conclude: the Mulsims should not do any of their rituals at the time of their festivals; rather the day of their festival should be like any other day for the Muslims. The Muslims should not do anything specific in imitation of them. (4)

Al-Haafiz al-Dhahabi (may Allaah have mercy on him) said: If the Christians have a festival, and the Jews have a festival, it is only for them, so no Muslim should join them in that, just as no Muslim should join them in their religion or their direction of prayer. (5)

The hadeeth to which Shaykh al-Islam Ibn Taymiyah referred was narrated by 3Aa’ishah radi Allaahu 3Anha who said: Abu Bakr came in and there were two young girls of the Ansaar with me who were singing about what had happened to the Ansaar on the day of Bu’aath. She said: And they were not (professional) singing girls. Abu Bakr said: “Musical instruments of the shaytaan in the house of the Messenger of Allaah sallAllaahu 3Alayhi wa sallam?!” and that was on the day of Eid. The Messenger of Allaah sallAllaahu 3Alayhi wa sallam said: “O Abu Bakr, every people has a festival and this is our festival.” (6)

Anas radi Allaahu 3Anhu said: When the Messenger of Allaah sallAllaahu 3Alayhi wa sallam came to Madeenah, they had two days when they would play. He said: “What are these two days?” They said: “We used to play on these days during the Jaahiliyyah.” The Messenger of Allaah sallAllaahu 3Alayhi wa sallam said: “Allaah has given you instead of them two days that are better than them: the day of al-Adha and the day of al-Fitr.” (7)

This indicates that festivals are among the characteristics by which nations are distinguished, and it is not permissible to celebrate the festivals of the ignorant and the mushrikeen (polytheists).

The scholars have issued fatwas stating that it is haraam to celebrate Valentine’s Day


1 –Shaykh Ibn 3Uthaymeen (may Allaah have mercy on him) was asked:

In recent times the celebration of Valentine’s Day has become widespread, especially among female students. It is a Christian festival where people dress completely in red, including clothes and shoes, and they exchange red flowers. We hope that you can explain the ruling on celebrating this festival, and what your advice is to Muslims with regard to such matters; may Allaah bless you and take care of you.

He replied:

Celebrating Valentine’s Day is not permissible for a number of reasons.

1-     It is an innovated festival for which there is no basis in Islaam.

2-     It promotes love and infatuation.

3-     It calls for hearts to be preoccupied with foolish matters that are contrary to the way of the righteous salaf (may Allaah be pleased with them).

It is not permissible on this day to do any of the things that are characteristic of this festival, whether that has to do with food, drinks, clothing, exchanging gifts or anything else.

The Muslim should be proud of his religion and should not be a weak character who follows every Tom, Dick and Harry. I ask Allaah to protect the Muslims from all temptations, visible and invisible, and to protect us and guide us. (8)

2 – The Standing Committee was asked:

Some people celebrate Valentine’s Day on the fourteenth of February every year. They exchange gifts of red roses and wear red clothes and congratulate one another. Some bakeries make red coloured sweets and draw hearts on them, and some stores advertise products that are especially for this day. What is your opinion on the following:

1-  Celebrating this day

2-  Buying things from the stores on this day

3-  Storekeepers who are not celebrating it selling things that may be given as gifts to people who are celebrating it?

They replied:

The clear evidence of the Qur’aan and Sunnah – and the consensus of the early generations of this 3Ummah – indicates that there are only two festivals in Islam: 3Eed al-Fitr and 3Eed al-Adha.

Any other festivals that have to do with a person, a group, an event or anything else are innovated festivals, which it is not permissible for Muslims to observe, approve of or express joy on those occasions, or to help others to celebrate them in any way, because that is transgressing the sacred limits of Allaah, and whoever transgresses the sacred limits of Allaah has wronged himself. If the fabricated festival is also a festival of the kuffaar, then the sin is even greater, because this is imitating them and it is a kind of taking them as close friends, and Allaah has forbidden the believers to imitate them and take them as close friends in His Holy Book. And it is proven that the Prophet sallAllaahu 3Alayhi wa sallam said: “Whoever imitates a people is one of them.”

Valentine’s Day comes under this heading because it is an idolatrous Christian festival, so it is not permissible for a Muslim who believes in Allaah and the Last Day to observe it or approve of it or congratulate people on it. Rather he has to ignore it and avoid it, in obedience to Allaah and His Messenger, and so as to keep away from the causes that incur the wrath and punishment of Allaah. It is also haraam for the Muslim to help people to celebrate this or any other haraam festival by supplying any kind of food or drink, or buying or selling or manufacturing or giving or advertising etc., because all of that is cooperating in sin and transgression and is disobedience towards Allaah and His Messenger (peace and blessings of Allaah be upon him). Allaah says (interpretation of the meaning):

“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”. (9)

The Muslim must adhere to the Book of Allaah and the Sunnah in all his affairs, especially at times of fitnah when evil is widespread. He should be smart and avoid falling into the misguidance of those who have earned Allaah’s anger and who have gone astray, and the evildoers who have no fear of Allaah and who do not have any pride in being Muslims. The Muslim must turn to Allaah and seek His guidance and remain steadfast in following it, for there is no Guide except Allaah and no one can make a person steadfast but Him. And Allaah is the source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. (End quote)

3 – Shaykh Ibn Jibreen (may Allaah preserve him) was asked:

Among our young men and women it has become common to celebrate Valentine’s Day, which is named after a saint who is venerated by the Christians, who celebrate it every year on February 14, when they exchange gifts and red roses, and they wear red clothes. What is the ruling on celebrating this day and exchanging gifts?

He replied:

Firstly: it is not permissible to celebrate these innovated festivals, because it is an innovation for which there is no basis in Islam. It comes under the heading of the hadeeth of 3Aa’ishah radi Allaahu 3Anha, according to which the Prophet sallAllaahu 3Alayhi wa sallam said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.”


Secondly: it involves imitating the kuffaar and copying them by venerating that which they venerate and respecting their festivals and rituals, and imitating them in something that is part of their religion. In the hadeeth it says: “Whoever imitates a people is one of them.”

Thirdly: it results in evils and haraam things such as wasting time, singing, music, extravagance, unveiling, wanton display, men mixing with women, women appearing before men other than their mahrams, and other haraam things, or things that are a means that leads to immorality. That cannot be excused by the claim that this is a kind of entertainment and fun. The one who is sincere towards himself should keep away from sin and the means that lead to it.

And he said:

Based on this, it is not permissible to sell these gifts and roses, if it is known that the purchaser celebrates these festivals or will give these things as gifts on those days, so that the seller will not be a partner of the one who does those innovations.

And Allaah knows best.

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Info taken from Islamqa.com
http://islamqa.com/en/ref/73007

References:
(1) soorah Al-Maa3idah, v:48
(2) soorah al-Hajj 22:67
(3) End quote from Iqtida’ al-Siraat al-Mustaqeem (1/207)
(4) End quote from Majmoo al-Fataawa (25/329)
(5) End quote fromTashabbuh al-Khasees bi Ahl al-Khamees, published in Majallat al-Hikmah (4/193)
(6) by al-Bukhaari (952) and Muslim (892)
(7) Abu Dawood (1134) This hadeeth was classed as saheeh by al-Albaani in Saheeh Abi Dawood
(8) End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (16/199)
(9) soorah al-Maa3idah 5:2

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