Offering Salaah behind an Imaam who makes Lahn (incorrect recitation) that changes the meaning in Al-Faatihah

Question 192: What is the Islaamic ruling on the following: Invoking peace and blessings upon the Prophet aloud after the congregational Salaah (Prayers), making Du`aa’ (supplication) collectively after offering Salaah, reciting a Hizb (a 60th portion of the Qur’aan) collectively, singing in different styles, and praying behind a blind Imaam who sometimes makes mistakes in recitation?

Answer: Firstly, invoking peace and blessing upon the Prophet (peace be upon him) is greatly rewarded and enjoined by Allaah (Exalted be He) in the Glorious Qur’aan. Additionally, the Prophet (peace be upon him) encourages Muslims to conduct this practice as it entails double reward based on the Prophet’s (peace be upon him) Hadeeth, If anyone invokes blessings on me once, Allaah will bless him ten times. Muslims are prescribed to invoke peace and blessings upon the Prophet when his name is mentioned, after reciting Tashahhud (testification recited in the sitting position in the second/last unit of Prayer) in Salaah, during delivering Khutbah (sermon) on Friday, marriage, and the like. We know of no proof showing that the Prophet (peace be upon him), the Sahaabah (may Allaah be pleased with them), or the leading scholars of Salaf (Righteous Predecessors) including Maalik, Aboo Haneefah, Al-Layth ibn Sa`d, Al-Shafi`ee, Al-Awzaa`ee and Ahmad (may Allaah be merciful to them) ever invoked peace and blessings upon the Prophet aloud after finishing Salaah collectively. The best a Muslim can do is to follow the guidance of the Prophet, the Rightly-Guided Caliphs, and the Sahaabah (may Allaah be pleased with them). It was authentically reported that the Prophet (peace be upon him) said, Whoever innovates something in this matter of ours that is not part of it, will have it rejected.... read more here.

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Loudly invoking Allaah’s Peace and Blessings upon the Prophet after Jumu`ah Prayer

Question 191: What is the Islaamic ruling on the following: Invoking peace and blessings upon the Prophet aloud after the congregational Salaah (Prayers), making Du`aa’ (supplication) collectively after offering Salaah, reciting a Hizb (a 60th portion of the Qur’aan) collectively, singing in different styles, and praying behind a blind Imaam who sometimes makes mistakes in recitation?

Answer: Firstly, invoking peace and blessing upon the Prophet (peace be upon him) is greatly rewarded and enjoined by Allaah (Exalted be He) in the Glorious Qur’aan. Additionally, the Prophet (peace be upon him) encourages Muslims to conduct this practice as it entails double reward based on the Prophet’s (peace be upon him) Hadeeth, If anyone invokes blessings on me once, Allaah will bless him ten times. Muslims are prescribed to invoke peace and blessings upon the Prophet when his name is mentioned, after reciting Tashahhud (testification recited in the sitting position in the second/last unit of Prayer) in Salaah, during delivering Khutbah (sermon) on Friday, marriage, and the like. We know of no proof showing that the Prophet (peace be upon him), the Sahaabah (may Allaah be pleased with them), or the leading scholars of Salaf (Righteous Predecessors) including Maalik, Aboo Haneefah, Al-Layth ibn Sa`d, Al-Shafi`ee, Al-Awzaa`ee and Ahmad (may Allaah be merciful to them) ever invoked peace and blessings upon the Prophet aloud after finishing Salaah collectively. The best a Muslim can do is to follow the guidance of the Prophet, the Rightly-Guided Caliphs, and the Sahaabah (may Allaah be pleased with them). It was authentically reported that the Prophet (peace be upon him) said, Whoever innovates something in this matter of ours that is not part of it, will have it rejected.... read more here.

Congregational Du`aa’ (supplication) after performing Salaah

Question 190: What is the Islaamic ruling on the following: Invoking peace and blessings upon the Prophet aloud after the congregational Salaah (Prayers), making Du`aa’ (supplication) collectively after offering Salaah, reciting a Hizb (a 60th portion of the Qur’aan) collectively, singing in different styles, and praying behind a blind Imaam who sometimes makes mistakes in recitation?

Answer: Firstly, invoking peace and blessing upon the Prophet (peace be upon him) is greatly rewarded and enjoined by Allaah (Exalted be He) in the Glorious Qur’aan. Additionally, the Prophet (peace be upon him) encourages Muslims to conduct this practice as it entails double reward based on the Prophet’s (peace be upon him) Hadeeth, If anyone invokes blessings on me once, Allaah will bless him ten times. Muslims are prescribed to invoke peace and blessings upon the Prophet when his name is mentioned, after reciting Tashahhud (testification recited in the sitting position in the second/last unit of Prayer) in Salaah, during delivering Khutbah (sermon) on Friday, marriage, and the like. We know of no proof showing that the Prophet (peace be upon him), the Sahaabah (may Allaah be pleased with them), or the leading scholars of Salaf (Righteous Predecessors) including Maalik, Aboo Haneefah, Al-Layth ibn Sa`d, Al-Shafi`ee, Al-Awzaa`ee and Ahmad (may Allaah be merciful to them) ever invoked peace and blessings upon the Prophet aloud after finishing Salaah collectively. The best a Muslim can do is to follow the guidance of the Prophet, the Rightly-Guided Caliphs, and the Sahaabah (may Allaah be pleased with them). It was authentically reported that the Prophet (peace be upon him) said, Whoever innovates something in this matter of ours that is not part of it, will have it rejected.... read more here.

Reciting the Qur’aan collectively in a loud voice

Question 189: What is the Islaamic ruling on the following: Invoking peace and blessings upon the Prophet aloud after the congregational Salaah (Prayers), making Du`aa’ (supplication) collectively after offering Salaah, reciting a Hizb (a 60th portion of the Qur’aan) collectively, singing in different styles, and praying behind a blind Imaam who sometimes makes mistakes in recitation?

Answer: Firstly, invoking peace and blessing upon the Prophet (peace be upon him) is greatly rewarded and enjoined by Allaah (Exalted be He) in the Glorious Qur’aan. Additionally, the Prophet (peace be upon him) encourages Muslims to conduct this practice as it entails double reward based on the Prophet’s (peace be upon him) Hadeeth, If anyone invokes blessings on me once, Allaah will bless him ten times. Muslims are prescribed to invoke peace and blessings upon the Prophet when his name is mentioned, after reciting Tashahhud (testification recited in the sitting position in the second/last unit of Prayer) in Salaah, during delivering Khutbah (sermon) on Friday, marriage, and the like. We know of no proof showing that the Prophet (peace be upon him), the Sahaabah (may Allaah be pleased with them), or the leading scholars of Salaf (Righteous Predecessors) including Maalik, Aboo Haneefah, Al-Layth ibn Sa`d, Al-Shafi`ee, Al-Awzaa`ee and Ahmad (may Allaah be merciful to them) ever invoked peace and blessings upon the Prophet aloud after finishing Salaah collectively. The best a Muslim can do is to follow the guidance of the Prophet, the Rightly-Guided Caliphs, and the Sahaabah (may Allaah be pleased with them). It was authentically reported that the Prophet (peace be upon him) said, Whoever innovates something in this matter of ours that is not part of it, will have it rejected.... read more here.

Performing Salaah behind a blind Imaam

Question 188: What is the Islaamic ruling on the following: Invoking peace and blessings upon the Prophet aloud after the congregational Salaah (Prayers), making Du`aa’ (supplication) collectively after offering Salaah, reciting a Hizb (a 60th portion of the Qur’aan) collectively, singing in different styles, and praying behind a blind Imam who sometimes makes mistakes in recitation?

Answer: Firstly, invoking peace and blessing upon the Prophet (peace be upon him) is greatly rewarded and enjoined by Allaah (Exalted be He) in the Glorious Qur’aan. Additionally, the Prophet (peace be upon him) encourages Muslims to conduct this practice as it entails double reward based on the Prophet’s (peace be upon him) Hadeeth, If anyone invokes blessings on me once, Allaah will bless him ten times. Muslims are prescribed to invoke peace and blessings upon the Prophet when his name is mentioned, after reciting Tashahhud (testification recited in the sitting position in the second/last unit of Prayer) in Salaah, during delivering Khutbah (sermon) on Friday, marriage, and the like. We know of no proof showing that the Prophet (peace be upon him), the Sahaabah (may Allaah be pleased with them), or the leading scholars of Salaf (Righteous Predecessors) including Maalik, Aboo Haneefah, Al-Layth ibn Sa`d, Al-Shafi`ee, Al-Awzaa`ee and Ahmad (may Allaah be merciful to them) ever invoked peace and blessings upon the Prophet aloud after finishing Salaah collectively. The best a Muslim can do is to follow the guidance of the Prophet, the Rightly-Guided Caliphs, and the Sahaabah (may Allaah be pleased with them). It was authentically reported that the Prophet (peace be upon him) said, Whoever innovates something in this matter of ours that is not part of it, will have it rejected.... read more here.

Khateeb says in friday Khutbah, “Testify that there is no god but Allaah,” for holding such belief, not answering him

Question 187: We saw an Imaam in Al-Bulaydah who, while standing above the pulpit, said to the worshippers: “Say that there is no god but Allaah”. Therefore, people pronounced Tahleel (saying: “Laa ilaahaa illaa Allaah [There is no god except Allaah]”) and Takbeer (saying: “Allaahu Akbar [Allaah is the Greatest]”). Is it right for the Imaam to say that? Is it right for the followers to pronounce Tahleel? What is the meaning of the Hadeeth that says: “If you (even) ask your companion to be quiet on Friday while the Imaam is delivering the sermon, you have in fact talked irrelevance.” We would like an answer for this questions!

Answer: First, If the Khateeb (preacher) intends by saying to the listeners: “Say that Allaah is One,” to guide them to what is obligatory upon them concerning Tawheed-ul-‘Uloohiyyah (Oneness of Worship), Tawheed-ul-Ruboobiyyah (Oneness of Allaah’s Lordship) and Tawheed-ul-Asmaa’ wal-Sifaat (Oneness of Allaah’s Names and Attributes), he will not be blamed even if they misunderstood him and pronounced Tahleel and Takbeer in loud voices. But they have committed a mistake due to their misunderstanding and in raising their voices. Moreover, he has to advise and point out to them what he had actually intended so that they won’t do this again. If by saying this, he intended to make them answer him with Tahleel and Takbeer in loud voices, then he has committed a mistake and Bidd`ah as well as the people. This is because it was not reported that the Prophet (peace be upon him) or one of the rightly guided caliphs said this in one of their Khutbahs (sermons), and likewise those who listened to them. The Khateeb used to ask any of those who were present in the mosque about a certain thing such as what has happened between the Prophet (peace be upon him) and Sulayk. When he entered the Masjid (mosque) while the Prophet (peace be upon him) was delivering Khutbah, Sulayk sat down without performing Tahiyyat-ul-Masjid (two-unit Prayer to salute the mosque). The Prophet (peace be upon him) asked him to pray two rak’ahs... read more here.

If a Khateeb says in friday Khutbah, “Testify that there is no god but Allaah,” in order for people to answer him with Tahleel

Question 186: We saw an Imaam in Al-Bulaydah who, while standing above the pulpit, said to the worshippers: “Say that there is no god but Allah”. Therefore, people pronounced Tahlil (saying: “Laa ilaahaa illaa Allaah [There is no god except Allaah]”) and Takbeer (saying: “Allaahu Akbar [Allaah is the Greatest]”). Is it right for the Imaam to say that? Is it right for the followers to pronounce Tahleel? What is the meaning of the Hadeeth that says: “If you (even) ask your companion to be quiet on Friday while the Imaam is delivering the sermon, you have in fact talked irrelevance.” We would like an answer for this questions.

Answer: First, If the Khateeb (preacher) intends by saying to the listeners: “Say that Allaah is One,” to guide them to what is obligatory upon them concerning Tawheed-ul-‘Uloohiyyah (Oneness of Worship), Tawheed-ul-Ruboobiyyah (Oneness of Allaah’s Lordship) and Tawheed-ul-Asmaa’ wal-Sifaat (Oneness of Allaah’s Names and Attributes), he will not be blamed even if they misunderstood him and pronounced Tahleel and Takbeer in loud voices. But they have committed a mistake due to their misunderstanding and in raising their voices. Moreover, he has to advise and point out to them what he had actually intended so that they won’t do this again. If by saying this, he intended to make them answer him with Tahleel and Takbeer in loud voices, then he has committed a mistake and Bidd`ah as well as the people. This is because it was not reported that the Prophet (peace be upon him) or one of the rightly guided caliphs said this in one of their Khutbahs (sermons), and likewise those who listened to them. The Khateeb used to ask any of those who were present in the mosque about a certain thing such as what has happened between the Prophet (peace be upon him) and Sulayk. When he entered the Masjid (mosque) while the Prophet (peace be upon him) was delivering Khutbah, Sulayk sat down without performing Tahiyyat-ul-Masjid (two-unit Prayer to salute the mosque). The Prophet (peace be upon him) asked him to pray two rak’ahs... read more here.

Swaying while saying thikr (Remembrance of Allaah)

Question 185: Some people in Egypt and its rural areas say thikr (remembrance of Allaah) collectively while swaying. Does this act have an origin in Islaam?

Answer: This act has no origin in Islaam. Rather, it is a Bidd`ah (innovation in religion), which contradicts the Sharee`ah (Islaamic law). Consequently, it should be rejected whenever possible. This is because the Prophet (peace be upon him) said: Whoever innovates something in our affairs, which is not in harmony with the principles of our religion, that thing is to be rejected. The Hadeeth is related by Al-Bukhaaree and Muslim on the authority of `Aa’ishah (may Allaah be pleased with her). There are other Saheeh Hadeeths (a Hadeeth that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish) supporting the same meaning... read more here.

Making thikr collectively and reciting the entire Qur’aan together in one voice

Question 184: What is the ruling on making thikr (Remembrance of Allaah) collectively in one voice as done by the followers of Sufi orders in Al-Hadrah (A Sufi session of thikr) or as called in Morocco, Al-`Imarah, and the collective recitation of the Qur’aan in one voice in Masjids (mosques), houses and celebrations.

Answer: Making collective Dikr (Remembrance of Allaah), reciting the entire Qur’aan together in Al-Hadrah (Sufi session of Dikr) and reciting the entire Qur’aan in one voice in the Masjids (mosques), houses, celebrations, and funerals, all have no origin in the Sharee`ah. The Sahaabah (Companions) (may Allaah be pleased with them) were the best followers of the Sharee`ah. However, it has not been reported that they did any of these things. The same applies to the pious ancestors among the early Muslim generations. In fact, all goodness lies in following the guidance of Allaah’s Messenger (peace be upon him). It is authentically reported that the Prophet (peace be upon him) said, Whoever does any act for which there is no sanction on our part will have it rejected. He also said, He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected.... read more here.

Assigning someone to recite the daily Wird of the morning and the evening

Question 183: When some Muslim brothers set out on a journey or to perform ‘Umrah, they ask one of them to recite the Wird (portion recited with consistency) of the morning and the evening reported from the Messenger of Allaah (peace be upon him), while the rest of the group listen to him. What is the ruling on this?

Answer: The Messenger of Allaah (peace be upon him) used to say certain forms of Dikr (Remembrance of Allaah) and Du’aa’ (supplication) through which he supplicated to Allaah every night and day in private. His Sahaabah (Companions) heard them and learned them from him, and they used to supplicate to Allaah through them every night and day, each one in private, following the example of the Messenger of Allaah (peace be upon him). As far as we know, it was not authentically reported that he (peace be upon him) or his Sahaabah (may Allaah be pleased with them) used to say these Adkaar (Remembrances of Allaah) and Du’aa’s collectively, where all of them read simultaneously, or one of them read and the others listened. A Muslim should follow the example of the Messenger of Allaah (peace be upon him) and his Sahaabah (may Allaah be pleased with them) in their Dikr, Du’aa’ and all what he (peace be upon him) has ordained. All goodness lies in following him, and all evil lies in contradicting him and taking this as a regular habit and a Bidd`ah (innovation in religion)... read more here.

Changing one’s name after performing Hajj

Question 182: What is the ruling on changing one’s name like most of the Indonesian pilgrims do? Indonesians usually change their names when they go to Makkah Al-Mukarramah or Al-Madeenah Al-Munawwarah. Is this Sunnah (action following the teachings of the Prophet) or not?

Answer: The Prophet (peace be upon him) used to change bad names to good ones. If the Indonesian pilgrims are changing their names for this purpose, and not for finishing the rituals of Hajj or their visiting Al-Masjid Al-Nabawee (the Prophet’s Mosque in Madeenah) and offering Salaah (Prayer) therein, then this is permissible. On the other hand, if they are changing their names because they are in Makkah or Al-Madeenah or for finishing the rituals of Hajj, for example, then this is a Bidd‘ah (innovation in religion) and not an act of Sunnah... read more here.

Setting aside a certain bed until a pilgrim comes back to use it

Question 181: In our country, the family of a pilgrim sets aside for him a bed or a sofa. They cover it with clean and perfumed coverlets and place money and bottles of perfume around it. They prevent people from using it telling them that they cannot sit on it until the pilgrim returns from Hajj and use it first. After the pilgrim uses it, others may then sit on it. I hope that you can inform us about this practice. Many thanks to you, may Allaah benefit Muslims with your knowledge!

Answer: The actions mentioned above done by the family of a person intending to perform Hajj is a Bidd`ah (innovation in religion). Setting aside a bed, washing it, covering and perfuming it and preventing people from sitting on it till the pilgrim returns from Hajj to be the first to sit on it, are acts of Bidd`ah and instituting in religion that which Allaah has not ordained. Allaah (Exalted be He) says: Or have they partners (with Allaah — false gods) who have instituted for them a religion which Allaah has not ordained? It is authentically reported that the Prophet (peace be upon him) said: He who innovates something which is not in harmony with the principles of our religion, that thing is rejected. Related by Al-Bukhaaree and Muslim. The Prophet (peace be upon him) also said: He who does any act for which there is no sanction from our behalf, that is to be rejected. Related by Muslim... read more here.

Singling out the month of Rajab with fasting all its days

Question 180: I know people who always perform Sawm (Fast) for the whole months of Rajab and Sha‘baan until Ramadaan without break. Is there any Hadeeth regarding this practice? If there is any, kindly provide the text?

Answer: It is not authentically reported that the Prophet (peace be upon him) or any of the Sahaabah (Companions of the Prophet, may Allaah be pleased with them) used to fast the entire month of Rajab or Sha‘baan. It is not authentically reported that the Prophet (peace be upon him) observed Sawm for a complete month except Ramadaan. ‘Aa’ishah (may Allah be pleased with her) is authentically reported to have said: The Messenger of Allaah (peace be upon him) used to observe Sawm until we thought that he would always fast, and he would stop Sawm until we thought he would not fast. I never saw the Messenger of Allaah (peace be upon him) fast any month in full except Ramadaan, and I never saw him fasting in any month more than in Sha‘baan. (Related by Al-Bukhaaree and Muslim) Moreover, Ibn ‘Abbaas (may Allaah be pleased with him and his father) narrated, saying: The Prophet (peace be upon him) never fasted any month in full except Ramadaan. He (peace be upon him) used to fast until one would say, ‘By Allaah, he will always fast,’ and he (peace be upon him) would stop fasting until one would say, ‘By Allaah, he will not fast.’ (Related by Al-Bukhaaree and Muslim) Based on this, fasting the entire months of Rajab and Sha‘baan voluntarily is inconsistent with the guidance and Sunnah of the Prophet (peace be upon him). Moreover, this act counts as a Bidd‘ah (innovation in religion). The Prophet (peace be upon him) is reported to have said: Anyone who introduces anything into this matter of ours (Islaam) that is not part of it will have it rejected. (Related by Al-Bukhaaree and Muslim)... read more here.

Singling out the days of the month of Rajab with observing Sawm

Question 179:  There are days on which we voluntarily observe Sawm (Fast) during Rajab. Should these days be in the beginning, middle, or end of the month?

Answer: No specific Hadeeths were authentically reported about the merit of Sawm in Rajab, except that which was related by Al-Nasaa’ee and Aboo Daawood, and ranked as Saheeh (authentic) by Ibn Khuzaymah, on the authority of Usamah who said: I asked, ‘O Messenger of Allaah, I have not seen you fast in a month as much as you fast in Sha‘baan.’ He (peace be upon him) said, ‘This is a month between Rajab and Ramadaan that people overlook. It is a month in which deeds are raised to the Lord of the worlds, and I love that my deeds be raised while I am fasting.’ General Hadeeths were mentioned about encouraging Sawm for three days of every month; Sawm on the White Days,which are the 13th, 14th, and 15th of every Hijree (lunar) month; Sawm in the Sacred, Inviolable Months; and Sawm every Monday and Thursday. The same applies to the month of Rajab. If you are keen on choosing some days to fast on, you can fast on the White Days or Mondays and Thursdays. Otherwise, the matter is open to choice. As for dedicating certain days in Rajab to Sawm, we do not know of any basis for it in Sharee‘ah (Islaamic law)... read more here.

Fasting 13th, 14th, and 15th of every Hijree month

Question 178:  There are days on which we voluntarily observe Sawm (Fast) during Rajab. Should these days be in the beginning, middle, or end of the month?

Answer: No specific Hadeeths were authentically reported about the merit of Sawm in Rajab, except that which was related by Al-Nasaa’ee and Aboo Daawood, and ranked as Saheeh (authentic) by Ibn Khuzaymah, on the authority of Usamah who said: I asked, ‘O Messenger of Allaah, I have not seen you fast in a month as much as you fast in Sha‘baan.’ He (peace be upon him) said, ‘This is a month between Rajab and Ramadaan that people overlook. It is a month in which deeds are raised to the Lord of the worlds, and I love that my deeds be raised while I am fasting.’ General Hadeeths were mentioned about encouraging Sawm for three days of every month; Sawm on the White Days,which are the 13th, 14th, and 15th of every Hijree (lunar) month; Sawm in the Sacred, Inviolable Months; and Sawm every Monday and Thursday. The same applies to the month of Rajab. If you are keen on choosing some days to fast on, you can fast on the White Days or Mondays and Thursdays. Otherwise, the matter is open to choice. As for dedicating certain days in Rajab to Sawm, we do not know of any basis for it in Sharee‘ah (Islaamic law)... read more here.

Doing tawaaf of a Masjid seven times after completing its construction

Question 177:  When people in the north of our country build a Masjid (mosque), they perform Tawaaf (circumambulation) seven times around it on the day they inaugurate it. Is this an act of Bidd`ah (innovation in religion) or not? What is the evidence?

Answer: Performing Tawaaf around a Masjid seven times is an abominable act of Bidd`ah, whether this is done on the opening day or any other day. Tawaaf is only lawful when performed around the Ka`bah (in Makkah) and nowhere else. Therefore, performing it seven times around any place other than the Ka`bah is equating it to the Ka`bah and this has not been permitted by Allaah. The Prophet (peace be upon him) built Masjid Qoobaa’ and Al-Masjid Al-Nabawee (the Prophet’s Mosque in Madeenah), and the Sahaabah (Companions of the Prophet, may Allaah be pleased with them) also built Masjids in many Muslim countries, but it is not known that any of them performed Tawaaf around the Masjids they built seven times, or more or less times than that. They only made the seven rounds of Tawaf around the Ka`bah during Hajj and `Umrah for Allaah (Glorified be He) and to worship Him; and all good lies in following their examples... read more here.

Rubbing oneself against the walls of the Masjids at the mountains in `Arafah

Question 176:  In the area of Al-Rahmah Mount in `Arafah there are three adjacent Masjids (mosques) with their Mihraabs without ceilings. The pilgrims go to these Masjids to rub themselves against their walls and Mihraabs. Sometimes, they put money at the Mihraabs. They offer two Rak`ahs at each one of these Masjids. Sometimes they perform Salaah at these Masjids at times when prayer is prohibited. Also men and women mingle in crowds there. The pilgrims do all these acts during the days immediately preceding the ninth day of Dul-Hijjah. We hope that Your Eminence will inform us of the legal ruling on these acts, may Allaah reward you with best reward!

Answer: First, `Arafah is a place where one of the rituals of Hajj is to be performed according to Allaah’s orders. This ritual is staying at `Arafah on the ninth day of Dul-Hijjah and the night of `Eed-ul-Ad-haa (the Festival of the Sacrifice). However, it is not a place for people to dwell in. So there is no need for building Masjids at its well-known mountain (Al-Rahmah Mountain). Masjid Namirah is located at that area where the Prophet (peace be upon him) offered the Duhr and `Asr Prayers in the Farewell Pilgrimage. So, pilgrims may pray in it when they come to stay at `Arafah. In that Masjid, people may offer Duhr and `Asr Prayers on that day. Also, we do not know that the Salaf (righteous predecessors) built Masjids in the area known as Al-Rahmah Mountain. Therefore, building one Masjid or more there is an act of Bidd`ah (innovation in religion). Likewise, offering two Rak`ahs (units of Prayer) or more at these Masjids is another act of Bidd`ah as well as offering Salaah at the times when optional Prayer is prohibited. 

Second: Going to these Masjids, rubbing one’s self against their walls and Mihrabs to attain blessings is Bidd`ah. It is similar to the acts of Shirk (associating others with Allaah in His Divinity or worship) which the disbelievers used to do in the Pre-Islaamic period to attain blessings from their idols. So, it is the duty of the rulers and officials to destroy these Masjids to block the means leading to this evil. This way the pilgrims will not find any reason to go to that mountain to receive blessings or perform Salaah there... read more here.

Building Masjids in ‘Arafah and seeking blessings in them

Question 175:  In the area of Al-Rahmah Mount in `Arafah there are three adjacent Masjids (mosques) with their Mihraabs without ceilings. The pilgrims go to these Masjids to rub themselves against their walls and Mihraabs. Sometimes, they put money at the Mihraabs. They offer two Rak`ahs at each one of these Masjids. Sometimes they perform Salaah at these Masjids at times when prayer is prohibited. Also men and women mingle in crowds there. The pilgrims do all these acts during the days immediately preceding the ninth day of Dul-Hijjah. We hope that Your Eminence will inform us of the legal ruling on these acts, may Allaah reward you with best reward!

Answer: First, `Arafah is a place where one of the rituals of Hajj is to be performed according to Allaah’s orders. This ritual is staying at `Arafah on the ninth day of Dul-Hijjah and the night of `Eed-ul-Ad-haa (the Festival of the Sacrifice). However, it is not a place for people to dwell in. So there is no need for building Masjids at its well-known mountain (Al-Rahmah Mountain). Masjid Namirah is located at that area where the Prophet (peace be upon him) offered the Duhr and `Asr Prayers in the Farewell Pilgrimage. So, pilgrims may pray in it when they come to stay at `Arafah. In that Masjid, people may offer Duhr and `Asr Prayers on that day. Also, we do not know that the Salaf (righteous predecessors) built Masjids in the area known as Al-Rahmah Mountain. Therefore, building one Masjid or more there is an act of Bidd`ah (innovation in religion). Likewise, offering two Rak`ahs (units of Prayer) or more at these Masjids is another act of Bidd`ah as well as offering Salaah at the times when optional Prayer is prohibited. 

Second: Going to these Masjids, rubbing one’s self against their walls and Mihrabs to attain blessings is Bidd`ah. It is similar to the acts of Shirk (associating others with Allaah in His Divinity or worship) which the disbelievers used to do in the Pre-Islaamic period to attain blessings from their idols. So, it is the duty of the rulers and officials to destroy these Masjids to block the means leading to this evil. This way the pilgrims will not find any reason to go to that mountain to receive blessings or perform Salaah there... read more here.

Ruling on reciting Qur’aan before the arrival of the Imaam on Friday

Question 174: Is it permissible for a person to recite Qur’aan in the Masjid (mosque) on Friday before the arrival of the Imaam (the person who leads congregational Salaah)? Is this one of the polite manners of Jumu’ah (Friday) Prayer, or a denounced Bidd`ah (innovation in religion)?

Answer:  There is no evidence on the legitimacy of a person reciting Qur’aan on Friday before the arrival of the Imaam while people listen to him, and when the Imaam arrives, that person stops recitation. The original rule concerning the acts of ‘Ibaadah (worship) is that they are Tawqeefiyyah (bound by a religious text and not amenable to personal opinion). The Prophet (peace be upon him) said, If a person does any act for which there is no sanction from our behalf, that is to be rejected. Narrated by Muslim in his Saheeh (authentic) Book of Hadeeth... read more here.

Ruling on invoking blessings on the Prophet loudly before or after the Athaan

Question 173: Even though Pakistan, our country, is a Muslim state, some Imaams insist on saying: “Peace and blessings of Allaah be upon you, O Messenger of Allaah, and beloved to Allaah” before they say the Athaan (call to Prayer). They never stop doing so. I pray behind those Imaams. Is my Salaah (Prayer) behind them valid or not? What should I do? What is the ruling on these Imaams?

Answer:  Firstly, invoking Allaah’s peace and blessings upon the Messenger before and after the Athaan and saying it aloud after or during the Athaan is one of the innovated Bid`ahs in religion. It is authentically reported from the Prophet (peace be upon him) that he said, He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected. Narrated by Al-Bukhaaree and Muslim. According to another narration, Anyone who does an act for which there is no sanction on our part, will have it rejected. Narrated by Muslim. Secondly, whoever commits a Bid`ah, approves of it or does not change it while being able to do so, is a sinner... read more here.

Pronouncing additional words before or after Athaan

Question 172: We notice that when Fajr Prayer time is due, and prior to the Athaan (call to Prayer), some Mu’aththins (callers to Prayer) on the mosque’s minaret pronounce some words like: “Pray” or “Prayer” two or three times; afterwards, they begin pronouncing the Athaan. Is their act valid? Or should they be reprimanded?

Answer:  It is well known that Islaam is based on adherence rather than innovation. This is supported by the Prophet’s statement (peace be upon him): Whoever introduces a practice into this affair of ours that is not of it, it is to be rejected. According to another narration: If anybody introduces a practice which is not religiously authenticated, it is to be rejected. He also stated: Beware of novelties (in religion) for every novelty is a Bidd`ah (rejected innovation). As we know, the legislated Athaan consists of seventeen words in Fajr Prayer and fifteen in other prayers.

Therefore, any addition to what is authentically proven, before or after Athaan, is considered a repudiated act of Bidd`ah, and whoever practices it should be reprimanded. The words of the Athaan are much more eloquent and inspiring. They are also more effective in awakening worshippers than such words. How powerful and effective when a Mu’aththin proclaims: “Hayyi `alaa al-Salaah” (Come for prayer) twice and “Hayyi `alaa Al-Falaah” (Come to success) twice after reminding of Allaah’s Might and Esteem. Accordingly, if a Mu’aththin pronounces such additional words like “Pray”, or “Prayer” while pronouncing the Athaan, he should be confronted in order to protect what is sound from what is a baseless act of Bidd`ah and innovation…. read more here.

Ruling on Nafilah prayer offered on the last Wednesday of Safar

Question 171: Some of the scholars in our country claim that in Islaam there is a Nafilah (supererogatory Prayer) offered on the last Wednesday of Safar, at the time of Salaat-ul-Duhaa (supererogatory Prayer before noon). This Salaah consists of four Rak‘ahs (units of Prayer) with one Tasleem (salutation of peace ending the Prayer). In each Rak‘ah a person should recite Soorah Al-Faatihah and Soorah Al-Kawthar seventeen times, Soorah Al-Ikhlaas fifty times and Al-Mu‘awwidhatayn (Soorahs Al-Falaq and Al-Naas) one time each. This is done in each Rak‘ah, then one says Tasleem after which it is prescribed to recite: And Allaah has full power and control over His Affairs, but most of men know not. 360 times, and Jawharat-ul-Kamaal (a special Sufi formula) three times, and to conclude by saying: “Glorified be your Lord, the Lord of Honor and Power. Exalted is He from all that they ascribe to Him. And peace be on the Messengers. And all the praises and thanks be to Allaah, Lord of the worlds.” They should also give some bread to the poor as a charity. They say that this Aayah is especially recited for warding off the calamities that are send down on the last Wednesday of Safar. They say that every year 320,000 calamities come down, and all of them come down on the last Wednesday of Safar. Therefore, that day is regarded as the most difficult day throughout the year. But whoever offers this Salaah in the above mentioned manner, Allaah will protect them by His Bounty from all the calamities that come down on that day. They, as well as those who could not offer it, such as children, will benefit from this Salaah. Is this permissible or not?

Answer: There is no evidence from the Qur’aan or Sunnah that supports the validity of the Nafilah mentioned in the question. We have no proof that anyone among the Salaf (righteous predecessors) of this Ummah (nation based on one creed) or the righteous people of the later generations performed this Nafilah. Rather, it is a reprehensible Bidd‘ah (innovation in religion). It was authentically reported that the Messenger of Allaah (peace be upon him) said: Anyone who does an action that is not in accordance with this matter of ours (Islaam) will have it rejected. He (peace be upon him) also said: Anyone who introduces something into this matter of ours (Islaam) that is not part of it will have it rejected. Anyone who attributes this Salaah and other practices related to it, to the Prophet (peace be upon him) or to any of the Sahaabah (may Allaah be pleased with them) is fabricating serious lies, and Allaah will inflict on them the punishment that liars deserve... read more here.

Reciting Qur’aan before the friday Prayer using microphones

Question 170: What is the ruling of Islaam on reciting Qur’aan before the Jumu`ah (Friday) Prayer using microphones? When a person objects to this act as not related in the Sunnah, they accuse him of preventing the recitation of the Qur’aan. What about the Ibtihaalaat (religious hymns) heard on microphones shortly before the Adaan (call to Prayer) of the Fajr (Dawn) Prayer? When objecting to this baseless act, it is said that it is a good deed aiming at awakening the people for the Fajr Prayer.

Answer: There is no evidence supporting that such acts were committed during the lifetime of the Messenger (peace be upon him) or any of his Sahaabah (Companions). The same goes for the Ibtihaalaat heard before the Fajr Prayer through microphones. These two acts are Bidd`ah (innovation in religion) and every Bidd`ah leads to misguidance. It is authentically reported that the Prophet (peace be upon him) said: Whoever innovates something in our affairs, which is not in harmony with the principles of our religion, that thing is to be rejected.... read more here.

Writing Ayaat on a paper and putting it in water then drinking it to facilitate memorizing the Qur’aan

Question 166: Some people of different nationalities in Al-Masjid Al-Nabawee (the Prophet’s Mosque in Madeenah) write down Aayaat (Qur’aanic verses) on a paper, put it in water, and then drink it to facilitate memorizing Qur’aan. They claim that this helps them to easily memorize the Qur’aan; however, we do not know whether this is an act of Bidd`ah (innovation in religion) or not? What is the Islaamic ruling on this?

Answer: This act is an act of Bidd`ah. It has neither been reported from the Prophet (peace be upon him), nor from his Companions (may Allah be pleased with them) according to our knowledge... read more here.

Ibtihaalaat (religious hymns) announced on microphones shortly before the Athaan of Fajr Prayer

Question 169: What is the ruling of Islaam on reciting Qur’aan before the Jumu`ah (Friday) Prayer using microphones? When a person objects to this act as not related in the Sunnah, they accuse him of preventing the recitation of the Qur’aan. What about the Ibtihaalaat (religious hymns) heard on microphones shortly before the Athaan (call to Prayer) of the Fajr (Dawn) Prayer? When objecting to this baseless act, it is said that it is a good deed aiming at awakening the people for the Fajr Prayer.

Answer: There is no evidence supporting that such acts were committed during the lifetime of the Messenger (peace be upon him) or any of his Sahaabah (Companions). The same goes for the Ibtihaalaat heard before the Fajr Prayer through microphones. These two acts are Bidd`ah (innovation in religion) and every Bidd`ah leads to misguidance. It is authentically reported that the Prophet (peace be upon him) said: Whoever innovates something in our affairs, which is not in harmony with the principles of our religion, that thing is to be rejected.... read more here.

Putting hands upon heads after Tasleem in the salaah

Question 168: ome people put their hands on their heads after Tasleem (salutation of peace ending the salaah), claiming it to be an act of Sunnah (action following the teachings of the Prophet).

Answer: It is not an act of Sunnah to put the hand on head after Tasleem. In fact, this is a Bidd`ah (innovation in religion). It is authentically reported that the Prophet (peace be upon him) said: Anyone who does an action which is not in accordance with this matter of ours (Islaam) will have it rejected.... read more here.

Washing hands after Qur’aan recitation

Question 167: After reciting the Glorious Qur’aan, is it permissible to go directly to the bathroom or should we wash our hands first before entering the bathroom? It is worth mentioning that the water drained from the washbowl and the bathroom is carried off into the same sewer.

Answer: It is not legally required to wash hands after reciting the Qur’aan, or in the wash bowl or the bathroom... read more here.

Distributing food and drinks upon completing the recitation of the entire Qur’aan

Question 165: Dear scholars, what is the ruling on the following question:

Did the Prophet (peace be upon him), any of his Sahaabah (Companions, may Allaah be pleased with them), the Taabi`oon (Followers, the generation after the Companions of the Prophet), their successors, or the Salaf (righteous predecessors) distribute food, drinks, or desserts following Khatmah (completing of one reading of the whole Qur’aan) during Qiyaam-ul-Layl (optional Prayer at night) in Ramadaan?

If this was an established custom that was practiced during the time of the early generations of Islaam, please tell us the book, page number, volume, and edition that proves this. If this is not confirmed, please give us evidence to show whether or not this is permissible, knowing that this is done as a duty believing that the food, drinks, and desserts will bring blessings.

Answer: As far as we know, it is not authentically related that the Prophet (peace be upon him), any of his Sahaabah, the Taabi`oon, or the Imams of the Salaf distributed food, drinks, or desserts following Khatmah of the Qur’aan during Qiyaam-ul-Layl in Ramadaan and made this a duty. This practice is Bidd`ah (a rejected innovation in religion) that has been introduced into the Deen (religion), because it is done following an act of `Ibaadah (worship) and done due to it at that specific time. Every Bidd`ah in the Deen is a misguidance, as it implies an accusation that the Sharee`ah (Islaamic law) is imperfect. Allaah (Exalted be He) says: This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islaam as your religion. It is authentically narrated on the authority of Al-`Irbad ibn Sariyah (may Allaah be pleased with him) who said... read more here.

Banquets for completing the recitation of the Qur’aan

Question 164: Is it permissible to prepare banquets upon completing the recitation of the Qur’aan?

Answer: It is permissible to prepare banquets for wedding occasions. It is authentically reported that the Prophet (peace be upon him) said to `Abdul-Rahmaan ibn `Awf when the latter told him of his marriage: Prepare a banquet even if with one sheep. The Prophet himself used to prepare banquets for such occasions. As to the banquet of completing the Qur’aan, the Prophet (peace be upon him) and the Rightly Guided Caliphs (may Allaah be pleased with them) are not known to have prepared any banquets for such an occasion. Had they practiced this custom, it would have been handed down to us like all other rulings of Sharee`ah. Consequently, this practice is considered an act of Bidd`ah (innovation in religion). It is authentically reported that the Prophet (peace be upon him) said: Whoever introduces things extraneous to our matter i.e. religion, will have it rejected. The Prophet also says: Whoever practices acts extraneous to ours, his act is rejected.... read more here.

Gathering people to recite the Qur’aan with the intention of gaining more of Allaah’s provision

Question 163: In Uganda, when someone wants to supplicate Allah to bestow more provisions on him, he invites some learned people who come to him each carrying a Mus-haf. They then start reciting; one of them recites Soorah Yaaaseeen as it is the heart of the Qur’aan, another recites Soorah Al-Kahf and a third recites Soorah Al-Waaqi’ah, Al-Rahmaan, Al-Dukhaan, Al-Ma’aarij, Al-Qalam, Al-Mulk, Muhammad, Al-Fath or some other Soorahs. However, they do not recite any verses of Soorah Al-Baqarah and Soorah Al-Nisaa’. Is this Islaamic? If not, please tell us about the correct Islaamic behavior with evidence.

Answer: Reciting the Qur’aan and reflecting on its meanings is one of the best deeds that draw a person close to Allaah. Moreover, supplicating to Allaah and resorting to Him to grant success to do more good, for provisions and for gaining other kinds of bounties is a permissible act of worship. However, reciting the Qur’aan in the manner you have just described in your question, i.e. distributing certain Soorahs to a number of persons so that each of them recites his respective Soorah after which they supplicate Allaah to bestow more provisions or the like, is a Bidd`ah (innovation in religion). In fact, neither the Prophet (peace be upon him), any of his Companions nor the imaams of Salaf (righteous predecessors) (may Allaah show mercy to them) is reported to have commanded or done so. Undoubtedly, all good is in following the way of the Salaf, and all evil is in the innovations of the Khalaf (later generations of Muslims). Moreover, the Prophet (peace be upon him) is authentically reported to have said... read more here.

Ruling on reciting Al-Faatihah during school’s morning assembly

Question 162: Some girls schools ask us about the ruling on girls reciting Soorah Al-Faatihah aloud at the school’s morning assembly. Being a matter of importance, kindly inform us of the ruling so we can circulate it among the schools.

Answer: It is an act of Bidd`ah (innovation in religion) that school boys and girls recite Soorah Al-Faatihah during the school’s morning assembly. The Prophet is reported to have said: Whoever does an act extraneous to ours (religious acts), his act is rejected. Narrated by Al-Bukhaaree and Muslim.

However, there is no harm if various topics are recited and broadcast alternatively including Al-Faatihah i.e. some Qur’aanic Aayaat (verses), some authentic Hadeeths, some proverbs or wisdom, Islaamic poetry or anthems, etc... read more here.

Reciting Soorah al-Faatihah at night after the Witr for certain times

Question 161: Please, your honor, give me a Fatwaa’ on reciting Soorah Al-Faatihah after the ‘Ishaa’ (Night) Prayer, i.e. after the Witr (Prayer with an odd number of units) for a non-specific number of times such as a hundred times, more or less, without specifying a certain time. I always recite the Qur’aan hoping for more rewards from Allaah. Is this considered a Bidd`ah (innovation in religion) given that after reciting Al-Faatihah, I ask Allaah for forgiveness and guidance. May Allaah guide you to serve Islam and the Muslims.

Answer: The Qur’aan is the word of Allaah (Exalted be He); the superiority of Allaah’s words over the words of people is similar to the superiority of Allaah over people. The reward of reciting the Qur’aan is great, which no one can measure except Allah. No one should dedicate a special Soorah or Aayah to be recited at a particular time or for a particular purpose, except what was mentioned by the Messenger of Allaah (peace be upon him). For instance, Soorah Al-Faatihah for Ruqyah (reciting Qur’aan and supplications for the sick to be cured) and in each Rak’ah (unit of Prayer); Aayat-ul-Kursee (the Qur’aanic Verse of the Throne, Soorah Al-Baqarah, 2:255) when going to bed so that one is protected from Satan; and Al-Mu’awwidaat (Surahs Al-Ikhlaas, Al-Falaq and Al-Naas) Say (O Muhammad صلى الله عليه وسلم): “He is Allaah, (the) One. , Say: “I seek refuge with (Allaah), the Lord of the daybreak, and Say: “I seek refuge with (Allaah) the Lord of mankind, for Ruqyah... read more here.

The meaning of extolling Allaah

Question: What is the meaning of extolling Allaah?

Answer: Extolling Allaah means praising Him a lot, i.e., (saying): You are Al-Raheem (The Most Merciful), You are Al-Rahmaan (The Most Gracious), You are Al-Jawad (The Bountiful),You are Al-Kareem (The Generous), You are Al-Muhsin (The Beneficent), You are the Possessor of all goodness, You favored (Your) Servants, You are the One sought for help in distress, in Your Hand is all goodness, and You have the full disposition of everything. This is Extolment, that is, expressing praise of Allaah (Glorified and Exalted be He)... read more here.

Ruling on composing poems and prose in praise of Allaah

Question: Is it permissible to compose poems in praise of Allaah (Glorified and Exalted be He) with the intention of drawing nearer to Him?

Answer: Yes, it is permissible to praise Him in poetry and prose as the Sahaabah (Companions of the Prophet, may Allaah be pleased with them) and others did... read more here.

The meaning of the Hadeeth “Allaah created Adam in His Image”

Question: A Hadeeth was reported from the Prophet (peace be upon him) in which he prohibits making the face ugly, and states that Allaah (Exalted be He) created Aadam in His image. What is the correct belief regarding this Hadeeth?

Answer: This Hadeeth is authentically reported from the Messenger of Allaah (peace be upon him) in which he said: If any of you strikes (another), let them avoid the face, for Allaah created Aadam in His image In another narration: In the Image of Al-Rahmaan (The Gracious) This does not mean Tashbeeh (comparison) or Tamtheel (likening Allaah’s Attributes to those of His Creation). According to the view of scholars, this means that Allaah (Exalted be He) created Aadam hearing, seeing and talking as He wishes. These are also the Attributes of Allaah (Glorified and Exalted be He), for He is All-Hearer, All-Seer, Speaker and has a Face (Glorified and Exalted be He). Yet, that does not mean Tashbeeh or Tamtheel, since the Image of Allaah is completely different from the image of any creature. Rather, it means that He is Hearer, Seer, has a Face and Speaker if He wishes. Similarly, Allaah (Exalted be He) created Adam in the same image; possessing hearing, sight, face, hands and feet and speech when he wants to talk. Yet, his hearing is not like Allaah’s and so is his sight and speech. His face does not also resemble Allaah’s Face for there is no match to Allaah’s Attributes (may He be Exalted and Glorified). Rather, they befit Him (Glorified be He) alone. The servants (of Allaah) have characteristics that befit them as well. Such characteristics are doomed to extinction, defect and weakness. However, the Attributes of Allaah are Perfect without defect, weakness or extinction. For that, Allaah (Glorified and Exalted be He) says: There is nothing like Him; and He is the All-Hearer, the All-Seer. He (Glorified be He) says: “And there is none co-equal or comparable unto Him.” Accordingly, it is not permissible to strike or make the face ugly... read more here.

Saying: “May He be Glorified and Exalted” and “the Lord of all lords”

Question: A questioner is asking: We always say, “Allaah, may He be Glorified and Exalted; Allaah, the Lord of all lords.” What is the meaning of ‘may He be Glorified and Exalted’ and ‘the Lord of all lords’?

Answer: “May He be Glorified and Exalted” means that He is attributed by Glory, Might and Exaltedness, for He has the Absolute Might. Allaah (Exalted be He) says: But honour, power and glory belong to Allâh, and to His Messenger (Muhammad صلى الله عليه وسلم) It means: Subjugation, Pre-dominance and Power. “May He be Glorified” also means that He is characterized by Glory, Loftiness, and Haughtiness (Glorified and Exalted be He). He is The Great, The Sublime, and The Mighty Who has the Utmost Loftiness (Glorified and Exalted be He). He is Supreme above His slaves and Predominant over them. He is characterized by Absolute Majesty and Grandeur... read more here.

Did the Messenger of Allaah (peace be upon him) see Allaah?

Question: Is there any proof that the Messenger (peace be upon him) saw Allaah (Glorified and Exalted be He)? Is there any proof that people will see Allaah (Glorified and Exalted be He) on the Day of Resurrection?

Answer: The Prophet (peace be upon him) did not see His Lord in this world. Prophet Moosaa (Moses, peace be upon him) requested Allaah (Glorified and Exalted be He) to show Himself so that Moosaa could look upon Him, but Allaah (Exalted be He) said: You cannot see Me Furthermore, our Prophet Muhammad (peace be upon him) said: You should know that none of you can see His Lord until he dies. The Prophet (peace be upon him) did not see His Lord and he was asked about this When ‘Aboo Dar said, ‘O Messenger of Allaah! Have you seen your Lord?’ He (peace be upon him) replied, ‘I saw (only) light.’ According to another wording: Light – how could I see Him! (Related by Muslim in his Saheeh [Authentic Hadith Book])... read more here.

Seeing Allaah on the Day of Resurrection

Question: There is a debate regarding the issue of sight; i.e., seeing Allaah (Glorified and Exalted be He) on the Day of Resurrection. There is a strong argument about that. Some people say that Allaah (Exalted be He) will not be seen, while others claim the contrary. Each party cites the Hadeeth and Aayaat by which refute the opinion of the other. Please advise us in this regard. May Allaah reward you well!

Answer: The opinion of Ahl-ul-Sunnah wal-Jamaa`ah (adherents to the Sunnah and the Muslim mainstream), and the Ijmaa` (consensus) of the Sahaabah (Companions of the Prophet Muhammad) may Allaah be pleased with them, and Ahl-ul-Sunnah who succeeded them states that Allaah (Glorified be He) will be seen on the Day of Resurrection. The Mu’mineen (believers) will see Him and in Jannah (paradise) as well. Scholars have unanimously agreed upon this. Furthermore, scholars among the Sahaabah and other Muslims who belong to Ahl-ul-Sunnah wal-Jamaa`ah agreed on this too. This is also indicated by the Noble Qur’aan and the purified authentic Sunnah (whatever is reported from the Prophet). Allaah (Glorified and Exalted be He) says: Some faces that Day shall be Naadirah (shining and radiant). which means bright and beautiful Looking at their Lord (Allaah). looking at His Glorious Face (Glorified and Exalted be He). He (Glorified and Exalted be He) also says : For those who have done good is the best (reward, i.e. Paradise) and even more (i.e. having the honour of glancing at the Countenance of Allaah جل جلاله). It is authentically reported that the Messenger of Allaah (peace be upon him) said... read more here.

The Hadeeth Qudsee are Allaah’s Words that are not created

Question: Are the Hadeeth Qudsee (Revelation from Allaah in the Prophet’s words) not created for being the Words of Allaah?

Answer: Yes, the Hadeeth Qudsee are Allaah’s Words that are not created, they are similar to the Qur’aan such as Allaah’s Saying (Glorified and Exalted be He) in respect of what the Prophet (peace be upon him) narrated from Him (Glorified be He): O My slaves, I have forbidden Dulm (injustice) to Myself and made it forbidden amongst you, so do not wrong one another. O My slaves all of you are misguided except those whom I guide, so ask Me for guidance, and I will guide you. In addition to other authentic Hadeeth Qudsee which are all the Words of Allaah... read more here.

Ruling on those who claim that the Qur’aan is Created

Question: A questioner asks: What is the ruling on the person who believes that the Qur’aan is created, and that people will not see Allaah (Exalted be He) on the Day of Resurrection? It is noteworthy that most of those who adopt this school do not agree or believe that the Qur’aan is created, they say: We do not believe that the Qur’aan is created, but we belong to this school following our fathers. What is the ruling on the person who believes in the creation of the Qur’aan? Is such a person considered to have seceded from Islaam? Please advise us in this regard. May Allaah reward you well!

Answer: Yes, those who claim that the Qur’aan is created, are, by doing so, repudiating that it is the Words of Allaah, and this is a major act of Kufr (disbelief). The same applies to the one who claims that Allaah (Exalted be He) will not be seen in the Hereafter. Whoever denies the seeing of Allaah (Exalted be He) in the Hereafter or Jannah (Paradise), commits a major Kufr, since he will be recanting Allaah (Exalted be He) and His Messenger (peace be upon him). Therefore, if any sect or a group claim that the Qur’aan is created, this means that it is not the Words of Allaah; rather, they are created words. While Allaah has clarified that it (i.e., the Qur’aan) is His Words (Glorified and Exalted be He) in His Saying (Glorified and Exalted be He): And if anyone of the Mushrikoon (polytheists, idolaters, pagans, disbelievers in the Oneness of Allaah) seeks your protection, then grant him protection so that he may hear the Word of Allaah (the Qur’aan) He (Exalted be He) also says: They want to change Allaah’s Words. .

Furthermore, the Messenger (peace be upon him) used to tell people: Is there a man who can protect me so that I can convey the Words of my Lord He would walk around among them in Makkah before Hijrah (Prophet’s migration to Madinah) asking their refuge to be able to convey the Words of Allaah. What is meant here is that the Messenger (peace be upon him) and all the Sahaabah (Companions of the Prophet) declared that the Qur’aan is the Words of Allaah, and the Qur’aan itself showed that. Thus, anyone who claims that the Qur’aan is created will be a Kaafir (disbeliever) who belies Allaah, His Messenger and the Ijma` (consensus) of Muslims. The same applies to the person who denies the Attributes of Allaah or denies seeing Him or that He is not All-Wise, All-knowing, Mighty, All-Able. Whoever does this will be a Kaafir like Al-Jahmiyyah, (a deviant Islamic sect denying some Attributes of Allaah, claiming they are human qualities and cannot be ascribed to Allaah)... read more here.

The Qur’aan is the Word of Allaah and is not created

Question: One of our listeners writes: Our brother who is a knowledge-seeker from Jeddah has some concerns and this is one of them. He says: Ahl-ul-Sunnah wal-Jamaa`ah (those adhering to the Sunnah and the Muslim main body) are known for their position that the Qur’aan is the Word of Allah which was revealed and not created. It originated from Him and to Him it will return. Regarding the letters with which the Qur’aan was written: Are they not created? Are they Arabic letters? Was the Qur’aan written in Al-Lawh Al-Mahfoozh (the Preserved Tablet) with these letters, or were they developed by the Arabs? Please clarify the Madh-hab (juristic school/School of Jurisprudence) of the Salaf (righteous predecessors) regarding this issue. I also hope that you will reply to this paradox if it is considered to be so.

Answer: This question has been answered by Ahl-ul-Sunnah wal-Jamaa`ah, as they all agreed that Qur’aan is the Word of Allaah, that was revealed and not created, from Him it originated and to Him it will return. The Qur’aan’s letters and meanings are Allaah’s Speech as He has spoken it. It was heard by Jibreel (Gabriel) and conveyed by Muhammad (peace be upon him).The entire Qur’aan, its letters and meanings is the Word of Allaah; therefore, whoever claims that it is created commits Kufr (disbelief) according to the ruling of Ahl-ul-Sunnah wal-Jamaa`ah. The whole Qur’aan is Allaah’s Word, its letters and meanings. Furthermore, it also exists in Al-Lawh-ul-Mahfoozh with the same letters and meanings, as He (Glorified be He) states: Nay! This is a Glorious Qur’aan, (Inscribed) in Al-Lawh Al-Mahfooz (The Preserved Tablet)! Therefore, as previously mentioned, the entire Qur’an is the Word of Allah that was sent down not created, from Him it originated and to Him it will return, along with its letters and meanings as stipulated by Ahl-ul-Sunnah wal-Jamaa`ah and according to the declaration of ‘Aboo Al-`Abbaas Shaykhul-Islaam Ibn Taymiyyah (may Allaah have mercy on him) in his books, such as Al-`Aqeedah Al-Waasitiyyah in which he mentioned the `Aqeedah (creed) of Ahl-ul-Sunnah wal-Jamaa`ah. Again the whole Qur’aan; its letters and meaning, is Allaah’s Word which Jibreel conveyed to the honorable Prophet Muhammad (peace be upon him). Allaah also confirmed its existence in Al-Lawh Al-Mahfoozh as He clarified in His Book (Glorified and Exalted be He). Thus, whoever denies this violates the Sharee`ah (Islaamic Law), innovates in the Deen (religion) of Islaam and opposes Ahl-ul-Sunnah wal-Jamaa`ah.

QuestionA questioner from Yemen asks: Did Al-Bukhaaree (may Allaah have mercy on him) declare that the Qur’aan is Allaah’s Word that was not created but its utterance is created?

AnswerThe Qur’aan is the Word of Allaah. Al-Bukhaaree and others declared that it is the Word of Allaah. It is revealed not created, but if he said that his utterance of the Qur’aan is created, this is possible. This is why scholars chose not to delve into this matter. Furthermore, if he meant with that his voice, it is also created. On the other hand, if he meant by that his speech, this is wrong. For that, many scholars reprehended saying that as it could be misleading. But, if someone says that their voice is created but the Qur’aan is the Word of Allaah along with clarification, there is no harm in this. However, as previously mentioned, some scholars censured saying that without explanation. On the other side, some of them approved of this regarding the intention of uttering. In conclusion, the uttered words, which are the Qur’aan, are Allaah’s Word that is revealed not created, whether it is recited from memory, pronounced, or written. Whatever the case may be it is the Word of Allaah that is not created... read more here.

Allaah’s Speech to Moses (peace of Allaah be upon him)

Question: How many times did Allah speak to Moosaa (Moses, peace be upon him)? Did He speak to him at the same place where He first spoke to him, if this happened more than once?

Answer: Allaah knows best, Allaah (Exalted be He) says: …and to Moosaa (Moses) Allaah spoke directly. As for the number of times; Allaah (Exalted be He) knows that best, as I do not know about the number of times.

Question: A listener is asking: In what language will Allaah (Glorified and Exalted be He) speak to His Servants on the Day of Resurrection? Please clarify this to us. May Allaah reward you well!

AnswerThe apparent meaning of the texts reported from the Prophet (peace be upon him) indicates that Allaah will address people in Arabic, and He (may He be Exalted and Glorified) knows best... read more here.

Attribute of Al-Sabr (patience) and Al-Hilm (forbearance)

Question: What is the difference between Al-Hilm (forbearance) and Al-Sabr (patience), which is one of Allaah’s Attributes?

Answer: Al-Hilm is to delay the punishment for a servant (granting them respite so that they may repent from their sins). Allaah (Glorified and Exalted be He) is described as Al-Halim (the All-Forbearing) and the Patient as narrated in the following Hadeeth Saheeh (authentic Hadeeth): None is more patient over offending words (he hears) than Allaah. They ascribe a son to Him whereas He gives and provides them with sustenance. Al-Sabr is the delay of imposing the punishments. Although many people are transgressors, unjust, and commit Shirk (associating others with Allaah in His Divinity or worship), Allaah does not hasten their punishment. Allaah (Exalted be He) says: And most of mankind will not believe even if you desire it eagerly. And:And if you obey most of those on the earth, they will mislead you far away from Allaah’s Path. He gives them respite, as He (Glorified and Exalted be He) says, Consider not that Allaah is unaware of that which the Zaalimoon (polytheists, wrong-doers) do, but He gives them respite up to a Day when the eyes will stare in horror. This Aayah combines both characteristics: patience and forbearance read more here.

The Manner in which Allaah Descends

Question: The Prophet (peace be upon him) stated: “Our Lord descends during the last third of the night.” Does Allaah (Glorified and Exalted be He) descend? Or is it His Mercy that descends?

Answer: It was stated in many Hadeeths Mutawattir (a Hadeeth reported by a significant number of narrators throughout the chain of narration, whose agreement upon a lie is impossible) which were recorded in the Two Sahih (authentic) Books of Hadeeth (i.e. Al-Bukhaaree and Muslim) and other books of Hadeeth that Allaah (Glorified and Exalted be He) descends to the lowest heaven every night. The Prophet (peace be upon him) stated: Related by Al-Bukhaaree, Book on Friday, Chapter on supplication during Salaah late at night, no. 1145; and Muslim, Book on travelers’ Salaah and Salaah shortening , chapter on recommendation of supplication and remembrance of Allaah late at night and the answer thereto, no. 758. Our Lord descends every night to the lowest heaven during the last third of the night, and asks: ‘Who is supplicating to Me that I may answer him? Who is asking (something) from Me that I may grant it to him? Who is asking Me for forgiveness that I may forgive him? Allaah states that He descends in a manner which none except He knows as none knows the manner of His Istiwaa’ (Allaah’s rising over the Throne in a manner that befits Him) except Him. He descends as He Wills and in a manner that befits His Majesty and which no one knows. We accept the fact of His Descending, but without Takyeef (describing the manner of Allaah’s Attributes), Tamtheel (likening Allaah’s Attributes to those of His Creation), or giving extra explanations. The Prophet (peace be upon him) stated: Our Lord descends every night to the lowest heaven during the last third of the night, and asks: ‘Who is supplicating to Me that I may answer him? Who is asking (something) from Me that I may grant it to him? Who is asking Me for forgiveness that I may forgive him? In another wording: Is there anyone who asks Me (something) that I may grant (it) to him? Is there anyone who supplicates to Me that I may answer him? Is there anyone who asks Me forgiveness that I may forgive him? And: Is there anyone who asks for forgiveness that he would be forgiven? read more here.

Explaining the meaning of Allaah’s Ma`iyyah with His creature

Question: I have read many books on Tawheed (belief in the Oneness of Allaah / monotheism). Would you recommend a book for us to read on the Names and Attributes of Allaah and the creed of Ahl-ul-Sunnah wal-Jamaa`ah (adherents to the Sunnah and the Muslim mainstream) in this respect? Is it religiously acceptable to say: “Allaahu ma`a Khalqeehee bi `Ilmih wa bi Qudratih wa bi Iradtih [Allaah (Glorified and Exalted be He) is with His Creation by His Knowledge, Power, and Will]”, as the preposition letter ‘Bi’ (Lit. by) in Arabic entails extreme closeness? Please direct us regarding this matter!

Answer: The Qur’aan is the best and noblest Book that clarifies the Names and Attributes of Allaah and acknowledges His Rights on His Servants. It is the last and final Revelation of Allaah. It is the greatest, the most honorable, the best, and the most reliable Book for truth seekers. Verily, true guidance, clear proofs, and all goodness lie in the Qur’an.The authentic Hadeeths of the Messenger of Allaah (peace be upon him), which were compiled and recorded in the Two Saheeh (authentic) Books of Hadeeth (i.e. Al-Bukhaaree and Muslim) and the Sunan (Hadeeth compilations classified by jurisprudential themes) are also a great reference on this topic. Besides this, you may refer to books compiled by reliable scholars, which contain the sayings of the Salaf (righteous predecessors), such as the books written by the renowned Imams, such as Al-Muwatta’ by Imaam Maalik, Al-Musnad by Imam Ahmad, and other books composed by distinguished scholars. These books relate the authentic Hadeeths and the Athar (narrations from the Companions) of the Salaf. You may also refer to books on the Names and Attributes of Allaah written by the followers of these scholars such as... read more here.

Ruling on believing that “Allaah is everywhere”

Question: A questioner from Sudan asks: “Your Eminence, Shaykh, it is known that believing in Allaah’s Names, and Attributes, like Istiwaa’ (Allaah’s rising over the Throne in a manner that befits Him), is one of the conditions of sound Islaamic `Aqeedah (creed), but there are some people in some countries who believe that “Allaah is everywhere”. Can you give them a word of advice? Also, are they rendered Kaafirs (disbelievers) if they die holding such belief? Please provide us with a detailed Fatwaa’ (legal opinion issued by a qualified Muslim scholar)! May Allaah reward you well!

Answer: This issue is of great importance. Muslims should pay much attention to it. It is elaborated, and made clear by Allaah (Glorified and Exalted be He) in the Noble Qur’an that one should believe in Allaah’s being in the heavens, and in Istiwaa’ (Allaah’s rising over the Throne in a manner that befits Him). There are seven Aayaat (Qur’aanic verses) that give evidence for Allaah’s (Glorified and Exalted be He) Istiwaa’ in a manner which befits His Majesty and Greatness: this manner does not resemble any of His Creatures. Allaah says in Soorah Al-‘A`raaf: Indeed your Lord is Allaah, Who created the heavens and the earth in Six Days, and then He rose over (Istawaa’) the Throne (really in a manner that suits His Majesty). He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the Creation and Commandment. Blessed is Allaah, the Lord of the ‘Alamîn (mankind, jinn and all that exists)! In Soorah Taahaa, Allaah (Exalted be He) says: The Most Gracious (Allaah) rose over (Istawaa’ the (Mighty) Throne (in a manner that suits His Majesty). So, Ahl-ul-Sunnah wal-Jamaa`ah (adherents to the Sunnah and the Muslim mainstream) believe in what is mentioned in these Aayaat, namely, Allaah’s Istiwaa’ and loftiness in a manner that befits His Majesty, and Greatness... read more here.

Replying to question “where is Allaah”?

Question: When asked where Allaah is, some say that He is everywhere. What is the Shar`ee (Islaamically lawful) correct reply to this question?

Answer: It is Waajib (obligatory) upon whomever is asked where Allaah is to give the same reply which the bondmaid gave to the Messenger of Allah (peace be upon him) when he asked her this question. A man who wanted to free his bondmaid brought her to the Messenger of Allaah (peace be upon him).The Prophet (peace be upon him) asked her: “Where is Allaah?” She said: “In the heavens” He asked, “Who am I?” She said, “The Messenger of Allaah.” He then said to her master: “Set her free, for she is a Mu’minah (female believer) .” Therefore, it is Waajib upon whoever is asked where Allaah is to say, “Allaah is in the Heavens above the `Arsh (Allaah’s Throne).” Allaah (Glorified and Exalted be He) says: Do you feel secure that He, Who is over the heaven (Allaah) And: Or do you feel secure that He, Who is over the heaven (Allaah) Allaah is high above His `Arsh. He (Glorified and Exalted be He) says read more here.

Doctrine of Ahl-ul-Sunnah wal-Jamaa`ah regarding Allaah’s Attribute of Highness

Question: A questioner from Al-Hawtah asks: What is the doctrine of Ahl-ul-Sunnah wal-Jamaa`ah (adherents to the Sunnah and the Muslim mainstream) regarding Allaah’s Attribute of `Uluw (Highness)?

Answer: Ahl-ul-Sunnah wal-Jamaa`ah believe in Allaah’s Attribute of Highness. They believe that Allaah (Glorified be He) rose over His Throne and is high above all His creation. Allaah (Glorified and Exalted be He) states: So the judgement is only with Allaah, the Most High, the Most Great! , …and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great. and: Indeed, your Lord is Allaah, Who created the heavens and the earth in Six Days, and then He rose over (Istawaa’) the Throne (really in a manner that suits His Majesty). He (Glorified be He) states: The Most Gracious (Allaah) rose over (Istawaa’) the (Mighty) Throne (in a manner that suits His Majesty). and: To Him ascend (all) the goodly words, and the righteous deeds exalt it (i.e. the goodly words are not accepted by Allaah unless and until they are followed by good deeds) in addition to other Aayaat (Qur’anic verses) to the same effect. Ahl-ul-Sunnah wal-Jamaa`ah firmly believe that Allaah rose over His Throne and is exalted above His creation. Al-hamdu lillaah [All praise is due to Allaah], there is no difference of opinion between them in this regard.

Question: A questioner from Chad asks: Where is Allaah? Is He over His `Arsh (Throne) or is He everywhere? What is the ruling on one who claims that Allaah is everywhere?

AnswerAllaah (Exalted be He) rose over His `Arsh and is high above His creation, according to Ahl-ul-Sunnah wal-Jamaa`ah. All the messengers (peace be upon them) taught that Allaah rose over His `Arsh and is above all the Creation. Allaah (Exalted be He) states: The Most Gracious (Allaah) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty). , Do you feel secure that He, Who is over the heaven (Allaah) , To Him ascend (all) the goodly words, and the righteous deeds exalt it (i.e. the goodly words are not accepted by Allaah unless and until they are followed by good deeds) and: The angels and the Rooh [Jibrîl (Gabriel)] ascend to Him in a Day the measure whereof is fifty thousand years. Allaah (Glorified and Exalted be He) states: Indeed, your Lord is Allaah, Who created the heavens and the earth in Six Days, and then He rose over (Istawaa’) the Throne (really in a manner that suits His Majesty). Allaah mentioned in seven Aayaat that He (Exalted be He) is over the Throne. He rose over it in a manner befitting His Majesty as He is not like any of His creation in terms of Istiwsa’ (Allash’s rising over the Throne in a manner that befits Him) or in any of His Attributes. Allaah (Exalted be He) states: There is nothing like Him; and He is the All-Hearer, the All-Seer. He (Exalted be He) also… read more here.

The meaning of Allaah’s `Arsh

Question: What is the meaning of Allaah’s `Arsh (Allaah’s Throne)?

Answer: According to Muslim scholars, and the Arabic language, `Arsh means a throne or a throne belonging to a king. The `Arsh of Allaah is an extremely large and great Throne; it is the greatest thing created by Allaah. It has four legs, and is carried by Angles. Allaah (Glorified and Exalted be He) is above the `Arsh as He (Glorified and Exalted be He) says about Himself: The Most Gracious (Allaah) rose over (Istawaa’) the (Mighty) Throne (in a manner that suits His Majesty). And: Indeed, your Lord is Allaah, Who created the heavens and the earth in Six Days, and then He rose over (Istawaa’) the Throne (really in a manner that suits His Majesty). Thus, it is a significantly large `Arsh; none knows how great the size of its magnificence is except Allaah (Glorified and Exalted be He) Who created it (but we are told by the Prophet that it is very large). This `Arsh is like a dome stretching over the entire universe; it is the ceiling of the whole universe. It is also the ceiling of Paradise; nothing is above it except Allaah (Glorified and Exalted be He). Thus, `Arsh in Arabic is a very large throne, and the thrones of kings are called `Arsh. It is mentioned in the Qur’aan that the hoopoe told Sulaymaan (Solomon) that Bilqees (the Queen of Sabaa [or Sheebaa] in Yemen, who ruled during the lifetime of Prophet Sulaymaan. She and her people were sun worshippers): …and she has a great throne. Yet, Allaah’s `Arsh is unique; there is no similarity between Allaah’s `Arsh and those of His Creatures. In general, we know from Arabic that `Arsh is a generic name standing for a throne. However, none knows the essence, nature, substance, or greatness of Allaah’s `Arsh except Allaah Himself (Glorified and Exalted be He). Yet, authentic Hadeeths of the Prophet (peace be upon him) are our authority in this matter... read more here.

The obligation of believing in Allaah’s Istiwaa’ over His `Arsh

Question: A fellow Muslim asked me where Allaah is. I replied that He is above the heavens. He said: “What do you say about Allaah’s Saying: His Kursee extends over the heavens and the earth?” and he mentioned several other Aayaat (Qur’aanic Verses) to that effect. He added that if we say that Allaah is above the heavens, we would be determining a specific direction for Him. Respected Shaykh, what is your opinion in this regard? Are these questions among the ones we are forbidden to ask?

Answer: You have given the correct answer. When the Prophet (peace be upon him) was asked the same question, he (peace be upon him) said that Allaah (Glorified and Exalted be He) is above heaven and is exalted above His Creation. Allaah (Exalted and Glorified be He) says: Do you feel secure that He, Who is over the heaven (Allaah), will not cause the earth to sink with you, and then it should quake? Or do you feel secure that He, Who is over the heaven (Allaah), will not send against you a violent whirlwind? Then you shall know how (terrible) has been My Warning. And: The Most Gracious (Allaah) rose over (Istawaa’) the (Mighty) Throne (in a manner that suits His Majesty). And: Indeed, your Lord is Allâh, Who created the heavens and the earth in Six Days, and then He rose over (Istawaa’) the Throne (really in a manner that suits His Majesty).

Allaah (Glorified and Exalted be He) is high, over the `Arsh (Allaah’s Throne), and above all His Creation, according to all scholars of Ahl-ul-Sunnah (adherents to the Sunnah). Ahl-ul-Sunnah wal-Jamaa`ah (adherents to the Sunnah and the Muslim mainstream, may Allaah be merciful to them) unanimously agreed that Allaah is above the heavens, over the `Arsh, and exalted above all His Creation. This was reported from the Messenger of Allaah (peace be upon him), the Sahaabah (Companions of the Prophet), and those who follow them in righteousness, and is in accordance with what was revealed in the Noble Qur’aan.

When one of the Sahaabah wanted to set free his female slave, he brought her to the Prophet (peace be upon him). The Messenger of Allaah (peace be upon him) asked her: “Where is Allaah?” She said: “Above the heavens.” He asked: “Who am I?” She said: “The Messenger of Allaah.” So he said to her master: “Set her free, for she is a believer.” (Related by Muslim in his Saheeh) The Messenger (peace be upon him) approved the reply given by the slave girl, which is the same as yours… read more here.