Ruling on the call to rapprochement between religions

Question: Is the call for rapprochement between religions (Islaam – Christianity – Judaism) a legitimate one? Is it permissible for a Muslim believer to support it? I heard that this is done by some scholars in Al-Azhar and other Islaamic institutions. Is the call for rapprochement between Ahl-ul-Sunnah wal-Jamaa`ah (adherents to the Sunnah and the Muslim mainstream) and the Shiites, Druze, Al-Ismaa`iliyyah, Al-Nusayriyyah and such sects useful for Muslims?

Is reconciliation between them possible, although all of these sects entail Shirk (associating others with Allaah in His Divinity or worship), offense to the Messenger of Allah (peace be upon him), and hostility towards Islam and Ahl-ul-Sunnah wal-Jamaa`ah? Is this rapprochement permissible according to Sharee`ah?

Answer: First, the roots of Eemaan (faith) which Allaah has revealed to His Messengers in the Holy Books: Tawraah (Torah), Injeel (Gospel), Zaboor (Psalms), and the Qur’aan; and which the Messengers Ibraaheem (Abraham), Moosaa (Moses), ‘Eesaa (Jesus), and other Messengers (peace be upon them) called to, are all the same… read more here.

Offering a non-Muslim guest unlawful food

Question: Is it permissible for a Muslim to be generous to non-Muslim companions by offering them foods and drinks that are prohibited by Islaam upon Muslims? What is the ruling on this especially when a Muslim visits his non-Muslim companion?

Answer: Islaam is the religion of tolerance and ease; it is also the religion of justice. Generosity to companions is one of the morals of Islaam. But if the companion is a non-Muslim, then the ruling differs according to the intention of the Muslim who offers, and what is being offered… read more here.

Ruling on a Muslim wearing a cross

Question: A dispute arose among us over the judgment on a Muslim who wears a cross pendant, which is a symbol of Christianity. Some maintain that such a person is a disbeliever with no need to discuss his reasons for wearing it. Others maintain that such a person should not be judged a disbeliever until he has been discussed and it has been made clear to him that wearing a cross is Haraam for a Muslim and that it is a symbol of Christianity. If he still insists on wearing it, he will be regarded as a disbeliever.

Answer: This matter and the like must be detailed and made clear. This person should be informed of the ruling on wearing the cross and that it is a symbol of Christianity. Moreover, he should be informed that wearing a cross is an indication of being satisfied with and belonging to the Christians and their beliefs… read more here.

Ruling on having one temple for the three religions; Judaism, Christianity, and Islaam

Question: Is it permissible to have one temple for Judaism, Christianity, and Islaam?

Answer: It is not permissible to have one place of worship that gathers the three religions… read more here.

What is the meaning of ‘Ibaadah (Worship)?

Question: What is the meaning of ‘Ibaadah (Worship)?

Answer: ‘Ibaadah means to deify only Allaah, to lower and humble oneself to Him alone, and to submit to Him by doing whatever He has commanded and refraining from whatever He has prohibited… read more here.

Why is the Islaamic religion called (Islaam)?

Question: Why is the Islaamic religion called (Islaam)?

Answer: It is called so because whoever reverts to Islaam must submit to Allaah (Exalted be He) and to all rulings introduced by Him (Exalted be He) and His Messenger (peace be upon him), for Allaah (Exalted be He) says… read more here.

What is the meaning of the word “Islaam”?

Question 264: Religions are usually named after their prophets, but Islaam does not follow such rule, so what is the meaning of the word “Islaam”?

Answer: Islaam is submission to Allaah through Tawheed (belief in the Oneness of Allaah/ monotheism),resignation to Him through obedience, and disavowal of Shirk (associating others with Allaah in His Divinity or worship) and its people…. read more here.

Performing Salaah inside the shrine in the chamber built in the graveyard

Question 208: We are a group of people who memorize the Qur’aan; we meet every year on the day of the Mawlid (the Prophet’s birthday) in the shrine of a Waliy (a pious person), where an annual celebration is held, in which children are circumcised and people offer Sadaqah (voluntary charity) to students, whether in the form of money or supplies. After the people go away, the students collect the money, each according to their standard and generosity, and hold an auction to sell the items given to them as Sadaqah. For instance, one of them asks the others, “What have you put in this piece of cloth?” They reply, “We have put health, wealth, obedience of children, etc.” Thus, this old piece of cloth is sold for many times its original price. This money is used to buy animals to be sacrificed in the shrine. The students stay in the shrine for a week, reciting the Qur’aan many times every night,and offering Salaah inside the shrine, given that the shrine is inside the chamber, and the chamber is inside the graveyard. What is the ruling on such a deed? Is it a means to become closer to Allaah or is it groundless in Sharee`ah? Please advise, may Allaah reward you!

Answer: First, Muhammad (peace be upon him) is our beloved Prophet; the most pre-eminent among the descendants of Adam; the last of prophets; the Messenger sent to all the people; and the first one to make Shafaa`ah (intercession) on the Day of Judgment. However, celebrating his Mawlid is a Bid`ah (innovation in religion), as neither he (peace be upon him) nor the Rightly-Guided Caliphs or the rest of his Sahaabah (Companions) did it, although they were the people who knew his Sharee`ah the most, the believers who loved him most, and they were keen on following and honoring him. If celebrating the Mawlid had been permissible, they would have done it. This was not authentically reported from him (peace be upon him) or from them; it is considered an innovated Bidd`ah. It was authentically reported that he (peace be upon him) said, If a person innovates things in our affairs for which there is no valid reason, these are to be rejected. Narrated by Al-Bukhaaree and Muslim. Doing this in the shrine of a righteous person makes this Bidd`ah even more rejected and exceeding the limits in honoring the righteous people, which is considered evident falsehood... read more here.

Attending celebrations that involve innovations, like Mawlid and the night of Israa’ and Mi`raaj

Question 207: Is it permissible to attend celebrations that involve Bidd‘ahs (innovations in religion), like celebrating the Mawlid (the Prophet’s birthday), the night of Mi‘raaj (Ascension to Heaven), and the night of mid-Sha‘baan, especially if the person believes that they are not permissible and intends to explain the truth for people?

Answer: Firstly, celebrating these days is not permissible. In fact, it is a condemned Bidd‘ah (innovation in religion). 

Secondly, it is permissible to attend these celebrations only to object to them, explain the truth about them to other people, and instruct them that celebrating such events are Bidd‘ahs, which are not permissible to be done, especially if the person has good rhetorical skills and is unlikely to be influenced by their views. As to attending these celebrations for watching, having fun, or out of curiosity, it is not permissible. It involves partaking in Munkar (that which is unacceptable or disapproved of by Islaamic law). It also increases the numbers of people participating in such Bidd‘ahs, and thus propagates them... read more here.

Attending celebrations that involve Bidd`ahs for the sake of denying them

Question 206: Is it permissible to attend celebrations that involve Bidd‘ahs (innovations in religion), like celebrating the Mawlid (the Prophet’s birthday), the night of Mi‘raaj (Ascension to Heaven), and the night of mid-Sha‘baan, especially if the person believes that they are not permissible and intends to explain the truth for people?

Answer: Firstly, celebrating these days is not permissible. In fact, it is a condemned Bidd‘ah (innovation in religion). 

Secondly, it is permissible to attend these celebrations only to object to them, explain the truth about them to other people, and instruct them that celebrating such events are Bidd‘ahs, which are not permissible to be done, especially if the person has good rhetorical skills and is unlikely to be influenced by their views. As to attending these celebrations for watching, having fun, or out of curiosity, it is not permissible. It involves partaking in Munkar (that which is unacceptable or disapproved of by Islaamic law). It also increases the numbers of people participating in such Bidd‘ahs, and thus propagates them... read more here.

Reading ‘Burdah’ and the like as an act of worship

Question 205: In our country, there is a book entitled “Burdat Al-Madih” (A deviant eulogy composed in praise of the Prophet) used in making supplication. What is the ruling on this book? Will I be rewarded for reading it? Does this reading reach the Prophet (peace be upon him) as some people claim or not?

Answer: Instead, you should better read the Glorious Qur’aan as often as you can and the Adkaar (invocations and remembrances said at certain times on a regular basis) that are authentically reported from the Prophet (peace be upon him), which will make you abandon reading this poem book and its like. Reading this type of books and its like as an act of worship counts as Bidd‘ah (innovation in religion). It is authentically reported that the Prophet (peace be upon him) said: “Whoever introduces anything into this matter of ours (Islaam) that is not part of it, will have it rejected.” In another narration: “Whoever does an action which is not in accordance with this matter of ours (Islaam), will have it rejected.” Accordingly, reading such a book will earn you no thawaab (reward from Allaah). On the contrary, some of its verses involve phrases of major Shirk (associating others with Allaah in His Divinity or worship) such as the poet’s saying: “O noblest of all creatures! I have none except you to whom I may resort when serious afflictions will befall me”, until his saying: “If you will not take my hand when my destined time should come, my feet will certainly slip. For this world’s good and ill but rely on your munificence. And from your knowledge is the knowledge of the Pen and Tablet.”... read more here.

Celebrating Mawlid (the Prophet’s birthday)

Question 204: There is a widely-circulated tradition observed by common Muslim people in our country and some of the upper class as well. They hold an annul remembrance gathering to commemorate the Mawlid (birthday) of the Prophet (peace be upon him). Someone starts the gathering by reciting some Aayaat of the Noble Qur’aan while sitting and then some scholars speak about the birth of the Prophet (peace be upon him) until the end when they tell people to stand up in reverence of Ahmad (one of the names of the Prophet, peace be upon him). They believe that the Prophet (peace be upon him) is not like humans, for – they believe, he is created from Allaah’s own Light, that he is present everywhere, seeing everything, and that he is everywhere, witnessing festivals of his birthday and listening to what they say. They stand up and chant:

O Prophet, peace be upon you! (Yaa Nabee Salaam ‘alayk)

O Prophet, peace be upon you! (Yaa Nabee Salaam ‘alayk)

O Messenger, peace be upon you! (Yaa Rasool Salaam ‘alayk)

O beloved, peace be upon you! (Yaa Habeeb Salaam ‘alayk)

Allaah’s Blessings be upon you! (Salawaatullaah ‘alayk)

Was this present wide-spread custom practiced at the time of the Sahaabah (Companions of the Prophet) and their Taabi‘oon (Followers, the generation after the Companions of the Prophet) or not?Is remembering the Prophet (peace be upon him) using these words and paying him reverence when mentioning his birth something good or bad? Sunnah or Bidd‘ah (innovation in religion)? Right or Shirk (associating others with Allaah in His Divinity or worship)? Please, elaborate on the topic by citing examples of the practices of the Sahaabah and their Taabi‘oon (may Allaah be pleased with them all).

Answer: First, Holding a celebration to commemorate the Mawlid (the Prophet’s birthday) is a Bidd‘ah that goes against the guidance of the Prophet (peace be upon him) and the Rightly-guided Caliphs and the Sahabah (Companions), may Allaah be pleased with them all. It is authentically reported that the Prophet (peace be upon him) said: Whoever does an action which is not in accordance with this matter of ours (Islaam), will have it rejected. His Eminence Shaykh `Abdul-`Azeez ibn `Abdullaah ibn Baaz issued a detailed Fatwaa’ concerning the ruling on celebrating the birthday of the Prophet (peace be upon him)... read more here.

Saying that the Prophet (peace be upon him) is present everywhere

Question 203: There is a widely-circulated tradition observed by common Muslim people in our country and some of the upper class as well. They hold an annul remembrance gathering to commemorate the Mawlid (birthday) of the Prophet (peace be upon him). Someone starts the gathering by reciting some Aayaat of the Noble Qur’aan while sitting and then some scholars speak about the birth of the Prophet (peace be upon him) until the end when they tell people to stand up in reverence of Ahmad (one of the names of the Prophet, peace be upon him). They believe that the Prophet (peace be upon him) is not like humans, for – they believe, he is created from Allaah’s own Light, that he is present everywhere, seeing everything, and that he is everywhere, witnessing festivals of his birthday and listening to what they say. They stand up and chant:

O Prophet, peace be upon you! (Yaa Nabee Salaam ‘alayk)

O Prophet, peace be upon you! (Yaa Nabee Salaam ‘alayk)

O Messenger, peace be upon you! (Yaa Rasool Salaam ‘alayk)

O beloved, peace be upon you! (Yaa Habeeb Salaam ‘alayk)

Allaah’s Blessings be upon you! (Salawaatullaah ‘alayk)

Was this present wide-spread custom practiced at the time of the Sahaabah (Companions of the Prophet) and their Taabi‘oon (Followers, the generation after the Companions of the Prophet) or not?Is remembering the Prophet (peace be upon him) using these words and paying him reverence when mentioning his birth something good or bad? Sunnah or Bidd‘ah (innovation in religion)? Right or Shirk (associating others with Allaah in His Divinity or worship)? Please, elaborate on the topic by citing examples of the practices of the Sahaabah and their Taabi‘oon (may Allaah be pleased with them all).

Answer: First, Holding a celebration to commemorate the Mawlid (the Prophet’s birthday) is a Bidd‘ah that goes against the guidance of the Prophet (peace be upon him) and the Rightly-guided Caliphs and the Sahabah (Companions), may Allaah be pleased with them all. It is authentically reported that the Prophet (peace be upon him) said: Whoever does an action which is not in accordance with this matter of ours (Islaam), will have it rejected. His Eminence Shaykh `Abdul-`Azeez ibn `Abdullaah ibn Baaz issued a detailed Fatwaa’ concerning the ruling on celebrating the birthday of the Prophet (peace be upon him)... read more here.

Calling out the Prophet and asking him for help and support over enemies

Question 202: There is a widely-circulated tradition observed by common Muslim people in our country and some of the upper class as well. They hold an annul remembrance gathering to commemorate the Mawlid (birthday) of the Prophet (peace be upon him). Someone starts the gathering by reciting some Aayaat of the Noble Qur’aan while sitting and then some scholars speak about the birth of the Prophet (peace be upon him) until the end when they tell people to stand up in reverence of Ahmad (one of the names of the Prophet, peace be upon him). They believe that the Prophet (peace be upon him) is not like humans, for – they believe, he is created from Allaah’s own Light, that he is present everywhere, seeing everything, and that he is everywhere, witnessing festivals of his birthday and listening to what they say. They stand up and chant:

O Prophet, peace be upon you! (Yaa Nabee Salaam ‘alayk)

O Prophet, peace be upon you! (Yaa Nabee Salaam ‘alayk)

O Messenger, peace be upon you! (Yaa Rasool Salaam ‘alayk)

O beloved, peace be upon you! (Yaa Habeeb Salaam ‘alayk)

Allaah’s Blessings be upon you! (Salawaatullaah ‘alayk)

Was this present wide-spread custom practiced at the time of the Sahaabah (Companions of the Prophet) and their Taabi‘oon (Followers, the generation after the Companions of the Prophet) or not?Is remembering the Prophet (peace be upon him) using these words and paying him reverence when mentioning his birth something good or bad? Sunnah or Bidd‘ah (innovation in religion)? Right or Shirk (associating others with Allaah in His Divinity or worship)? Please, elaborate on the topic by citing examples of the practices of the Sahaabah and their Taabi‘oon (may Allaah be pleased with them all).

Answer: First, Holding a celebration to commemorate the Mawlid (the Prophet’s birthday) is a Bidd‘ah that goes against the guidance of the Prophet (peace be upon him) and the Rightly-guided Caliphs and the Sahabah (Companions), may Allaah be pleased with them all. It is authentically reported that the Prophet (peace be upon him) said: Whoever does an action which is not in accordance with this matter of ours (Islaam), will have it rejected. His Eminence Shaykh `Abdul-`Azeez ibn `Abdullaah ibn Baaz issued a detailed Fatwaa’ concerning the ruling on celebrating the birthday of the Prophet (peace be upon him)... read more here.

Ruling on invoking Allaah’s Peace and Blessings upon the Prophet (peace be upon him)

Question 201: Some people believe that it is obligatory to invoke peace and blessings upon the Prophet (peace be upon him) once in their lifetime and anything that exceeds this is Mustahab (desirable).

Answer: Invoking Allaah’s peace and blessings upon the Prophet is Fard (obligatory, based on a definitive text), for Allaah’s Command in His Saying (Exalted be He): O you who believe! Send your Salaah on (ask Allaah to bless) him (Muhammad صلى الله عليه وسلم), and (you should) greet (salute) him with the Islaamic way of greeting (salutation i.e. Al-Salaamu ‘Alaykum ). The basic principle concerning the imperative mood is that it denotes obligation or duty. Since the command in the Aayah does not denote repetition, obligation (to do this) must be once in a lifetime and recurrence is desirable, based on the Hadeeths mentioned in this regard indicating the desirability of doing so (i.e., invoking peace and blessings upon the Prophet), except at the places specified by Hadeeths as being obligatory therein... read more here.

Having a radio or the like to listen to the recitation of the Qur’aan loudly in the Masjid on Friday

Question 200: We live in a small village whose people adhere to the Sunnah from a long time ago. This is from the virtue of Allaah, and then the efforts of our ancestors (may Allaah be merciful with them). I accompanied some of them, and Allaah made them a reason for my guidance. I tried my best, praise be to Allaah, to spread the Sunnah in the country, and work for Da`wah (call to Allaah) to the utmost of my ability. I lead people in Salaah (prayer) since 1977, and after the incidents that have happened in Egypt recently, the ministry of Waqfs (Endowments) sent a Khateeb (preacher) to the Masjid (mosque) of our village. At the beginning, this Khateeb convinced us that he would pursue the same Manhaj (methodology) we adopt, and after he became firmly established in the Masjid, he began propagating the idea of putting a radio in the Masjid for people to listen to the recitation of the Qur’aan before the Jumu`ah (Friday) Prayer, as is done in other Masjids in Egypt. Of course, there were many ignorant followers who agreed with him, and they put a radio connected to a loudspeakers before Salaah. I personally tried to prevent him from this act.

I even exposed him to the evidences stating the impermissibility of reciting the Qur’aan loudly where people offer their Salaah, and that such a deed is nothing but reviving a Bidd`ah (innovation in religion) and nullifying an act of Sunnah. He responded by arguing that if this was prohibited, then why is it widespread in all Masjids of Egypt? The matter has gone so far that they placed the body of a dead person in the bier right in front of the people before Jumu`ah Prayer, and after finishing it, we offered Funeral Prayer for him. I tried to prevent him from doing this before Jumu`ah (Friday) Prayer due to the impermissibility of such a deed, but he refused and said that this is the opinion of Imaam Maalik who sees that it as a lesson for the living. I told him that Imaam Maalik regarded offering Funeral prayer in all Masjids as Makrooh (disliked). However, he remained deaf to my opinion, and was apparently convinced of his own. The path for newly invented Bidd`ahs has been paved by the coming of this Khateeb, and there will be more of such Bidd`ahs. I am really perplexed and do not know what to do, especially that there are those who want to adhere to the Sunnah, and shun the way to Bid`ah. It should be taken into consideration that this is the only Masjid in the village, and I am thinking of deserting this Masjid, and offering Salaah in one of the Sunni Masjids in Alexandria. However, if I do that, more kinds of Bidd`ahs will find their way, and those willing to adhere to the Sunnah will be without help, not to mention their inability to offer Salaah in other Sunni Masjids due to their scarcity in the rural areas and the countryside.

Answer: Firstly, It is not permissible to put a radio or the like to listen to the recitation of the Qur’aan loudly in the Masjid on Friday before the Imaam ascends the pulpit. 

Secondly, It is permissible to offer the Funeral Prayer in a Masjid according to the most preponderant opinion of scholars which is supported by the sound evidences. However, the body of the dead person should not be placed in front of the people until the obligatory prayer is finished, then the bier is to be put between them and the Qiblah (Ka`bah-direction faced in Prayer) to offer the Funeral Prayer... read more here.

Offering Janaazah (Funeral) Prayer in a Masjid

Question 199: We live in a small village whose people adhere to the Sunnah from a long time ago. This is from the virtue of Allaah, and then the efforts of our ancestors (may Allaah be merciful with them). I accompanied some of them, and Allaah made them a reason for my guidance. I tried my best, praise be to Allaah, to spread the Sunnah in the country, and work for Da`wah (call to Allaah) to the utmost of my ability. I lead people in Salaah (prayer) since 1977, and after the incidents that have happened in Egypt recently, the ministry of Waqfs (Endowments) sent a Khateeb (preacher) to the Masjid (mosque) of our village. At the beginning, this Khateeb convinced us that he would pursue the same Manhaj (methodology) we adopt, and after he became firmly established in the Masjid, he began propagating the idea of putting a radio in the Masjid for people to listen to the recitation of the Qur’aan before the Jumu`ah (Friday) Prayer, as is done in other Masjids in Egypt. Of course, there were many ignorant followers who agreed with him, and they put a radio connected to a loudspeakers before Salaah. I personally tried to prevent him from this act.

I even exposed him to the evidences stating the impermissibility of reciting the Qur’aan loudly where people offer their Salaah, and that such a deed is nothing but reviving a Bidd`ah (innovation in religion) and nullifying an act of Sunnah. He responded by arguing that if this was prohibited, then why is it widespread in all Masjids of Egypt? The matter has gone so far that they placed the body of a dead person in the bier right in front of the people before Jumu`ah Prayer, and after finishing it, we offered Funeral Prayer for him. I tried to prevent him from doing this before Jumu`ah (Friday) Prayer due to the impermissibility of such a deed, but he refused and said that this is the opinion of Imaam Maalik who sees that it as a lesson for the living. I told him that Imaam Maalik regarded offering Funeral prayer in all Masjids as Makrooh (disliked). However, he remained deaf to my opinion, and was apparently convinced of his own. The path for newly invented Bidd`ahs has been paved by the coming of this Khateeb, and there will be more of such Bid`ahs. I am really perplexed and do not know what to do, especially that there are those who want to adhere to the Sunnah, and shun the way to Bid`ah. It should be taken into consideration that this is the only Masjid in the village, and I am thinking of deserting this Masjid, and offering Salaah in one of the Sunni Masjids in Alexandria. However, if I do that, more kinds of Bidd`ahs will find their way, and those willing to adhere to the Sunnah will be without help, not to mention their inability to offer Salah in other Sunni Masjids due to their scarcity in the rural areas and the countryside.

Answer: Firstly, It is not permissible to put a radio or the like to listen to the recitation of the Qur’aan loudly in the Masjid on Friday before the Imaam ascends the pulpit. 

Secondly, It is permissible to offer the Funeral Prayer in a Masjid according to the most preponderant opinion of scholars which is supported by the sound evidences. However, the body of the dead person should not be placed in front of the people until the obligatory prayer is finished, then the bier is to be put between them and the Qiblah (Ka`bah-direction faced in Prayer) to offer the Funeral Prayer... read more here.

Habitually chanting poetry after friday salaah

Question 198: After every Friday Prayer, people in our country recite the following lines of poetry. Is this permissible? These lines read:

O Lord, I deserve not in Paradise to dwell,
Nor can I endure the fire of Hell,
So may you my repentance accept and my sins obliterate,
For indeed You forgive sins, no matter how great.

Answer: A Muslim is allowed to make Du`aa’ (supplication) and to beseech Allah humbly at any time and in all circumstances. Allaah (Exalted be He) stated: And your Lord said: “Invoke Me, I will respond to your (invocation). Allaah also says: And when My slaves ask you (O Muhammad صلى الله عليه وسلم) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). The Prophet (peace be upon him) stated:Du`aa’ is the very core of worship However, chanting these lines of poetry after Friday Prayer is not an act of Sunnah. Rather, it is a forbidden act of Bidd`ah (innovation in religion). It is authentically confirmed that the Prophet (peace be upon him) stated: Whoever introduces any practice into this affair of ours that is not of it, it is to be rejected.... read more here.

Reciting Al-Faatihah after offering Salaah individually or congregationally

Question 197: Is it an act of Sunnah or is it permissible to recite Soorah Al-Faatihah after performing the obligatory Salaah individually or in congregation? Appreciate your guidance, may Allaah reward you!

Answer: It is not an act of Sunnah to recite Soorah Al-Faatihah after performing the obligatory Salaah whether individually or in congregation... read more here.

Reciting Al-Faatihah after invoking Allaah, reciting the Qur’aan, or before contracting marriage

Question 196: Some people may say, “Let’s recite Al-Faatihah for the soul of so-and-so!” or “Let’s recite Al-Faatihah for Allaah to make such-and-such work easy for us!” People then start reciting Al-Faatihah. Besides, a person may say, “Let’s recite Al-Faatihah” after he finishes reciting the Qur’aan. The listeners then start reciting Al-Faatihah. Also it is a habit of some people to recite Al-Faatihah as a betrothal ceremony. What is the ruling on all these deeds?

Answer: Reciting Al-Faatihah by the listeners after invoking Allaah, reciting the Qur’aan or as a betrothal ceremony is a Bidd`ah (innovation in religion). None of these deeds is authentically reported from the Prophet (peace be upon him) or any of his Sahaabah (Companions) (may Allaah be pleased with them). In fact, 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.... read more here.

Repetition of the Name of Allaah: “Yaa Lateef”

Question 195: There is a group of people in our Masjid (mosque) who always repeat the phrase “Ya Lateef” (O Most Kind and Gentle) 122 times after reciting Allaah’s Noble Names. Is this valid?

Answer: This is not permissible, because this has not been reported from the Prophet (peace be upon him), who stated in an authentic Hadeeth: Whoever introduces any practice into this affair of ours that is not of it, it is to be rejected. And in another narration: Whoever performs an action not in accordance with our command, it is to be rejected.... read more here.

Those who loudly make thikr in groups while jumping and swaying from side to side

Question 194: What is the ruling on those who make thikr (Remembrance of Allaah) in unison and raise their voices while jumping and swaying from side to side?

Answer: It is not permissible to do this, for this way is Bidd`ah (innovation in religion). The Prophet (peace be upon him) 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.

Reciting Al-Faatihah after Du`aa’ (supplication)

Question 193: Did the Prophet (peace be upon him) recite Al-Faatihah after Du`aa’ (supplication)?

Answer: It is not reported that the Prophet (peace be upon him) used to recite Al-Faatihah after du`aa’, as far as we know. So, this is an act of Bidd`ah (innovation in religion)... read more here.

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.

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.

Having one temple for Judaism, Christianity, and Islaam

Question 129: Is it permissible to have one temple for Judaism, Christianity, and Islaam?

Answer: It is not permissible to have one place of worship that gathers the three religions. This is because this place will not be established on piety, but will be established on Shirk (associating others with Allaah in His Divinity or worship) and worshipping people other than Allaah. There is no sound religion except Islaam. Allaah (Exalted be He) says: And whoever seeks a religion other than Islaam, it will never be accepted of him, and in the Hereafter he will be one of the losers.... read more here.

Ruling on changing one’s name and being circumcised after converting to Islaam

Question: Is it necessary for new reverts to Islaam to change their names? Should an adult convert be circumcised?

Answer: It is permissible for new Muslims to change their names if they carry wrong or bad meanings, as this is a sign of conversion to Islaam. If one asks the reason for a convert having changed their name, in most cases, their names before converting to Islaam were not suitable, thus they felt it necessary to change them to Islaamic names such as Saalih, Ahmad, `Abdullaah, `Abdul-Rahmaan, Muhammad, etc. Names which suggest slavery to other than Allaah such as `Abdul- Messiah, `Abdul-Zahraa, or `Abd-Moosaa must be changed to `Abdullaah, `Abdul-Rahmaan and the like, as servitude is to Allaah (Glorified and Exalted be He) Alone. Therefore, it is best to change names which express servitude to other than Allaah and which are familiar and used by the Kuffaar (disbelievers) to Islaamic names… read more here.

Explaining the manner of entering the fold of Islaam

Question: Some people frequently say that Islaam is a condition for offering Salaah (Prayer) and performing Hajj, so can a person be a Muslim although they do not abide by other pillars of Islaam. Please, clarify this matter!

Answer: Anyone is a Muslim who pronounces Shahaadah (Testimony of Faith, i.e. I bear witness that none has the right to be worshipped but Allaah and I bear witness that Muhammad is His Messenger), and believes in the Oneness of Allaah and the truthfulness of the His Messenger Muhammad (peace be upon him). If a person offers Salaah, they are considered Muslims, otherwise they are Murtad (apostates). Likewise, anyone who denies that Salaah, Sawm (Fast) of Ramadan, Zakaah (obligatory charity), or Hajj for those able to perform it are obligatory or mocks Islaam or insults the Messenger (peace be upon him), is regarded as a Murtad. A person is considered a Muslim once they declare Shahaadah. If they become steadfast in adhering to the truth, they are Muslims. However, if they do something that nullifies Islaam such as cursing Islaam, belying the Messenger (peace be upon him), denying acts of worship which were prescribed by Allaah, or regarding something that Allaah has forbidden as permissible, such as Zinaa (adultery), they become a Murtad… read more here.

Considering anyone who practices Islaam to be a Muslim

Question: Is the person who practices any of the teachings of Islaam considered to be a Muslim? Does this depend on knowing their `Aqeedah (creed)?

Answer: Anyone who practices Islaam should be judged as a Muslim. For example, if a person declares Shahaadah (Testimony of Faith, i.e. I bear witness that none has the right to be worshipped but Allaah and I bear witness that Muhammad is His Messenger) or prays in congregation, he is a Muslim. If it is proven otherwise, it is compulsory to advise and clarify matters for him. If he apostatizes from Islaam, his case should be referred to the authorities who must ask him to repent; if he repents, all well and good, otherwise he will be subject to capital punishment. The Prophet (peace be upon him) stated: Whoever changes their Deen (religion) of Islaam must be executed. (Related by Al-Bukhaaree in his Saheeh (authentic) book of Hadeeth)read more here.

The articles of faith (Eemaan) in Islaam

Question: What are the conditions of Islaam?

Answer: There are two conditions of Islaam:

The first is sincerity to Allaah. When entering the fold of Islaam and performing any deed, a person should seek Allaah’s Pleasure. All acts of worship such as Salaah (Prayer), Sadaqah (voluntary charity), Sawm (Fast), Shahaadah (Testimony of Faith), etc should be done purely for the sake of Allaah; otherwise this is Riyaa’ (showing-off ) for which a person is considered a hypocrite. When a person pronounces Shahaadah (i.e. I bear witness that none has the right to be worshipped but Allaah and I bear witness that Muhammad is His Messenger) it must be coupled with sincerity of intention. A person must acknowledge Allaah as the Only One Who is worthy of worship and acknowledge Muhammad (peace be upon him) as the true Messenger of Allaah and the seal of prophets. A person must offer Salaah, pay Sadaqah, recite Qur’aan, observe Sawm, perform Hajj, and other acts of worship purely for the sake of Allaah in order to be successful.

The second condition is that all of one’s actions must be in accordance with Sharee`ah (Islaamic law), not accordance with one’s whims or personal judgment. A person must offer Salaah, observe Sawm, pay Zakaah (obligatory charity), participate in Jihaad (striving in the Cause of Allaah), and perform Hajj in the manner prescribed by Allaah… read more here.

Release of drops of urine after Istinjaa’

Question 17: After performing Istinjaa’ (cleansing the private parts with water after urination or defecation) and Wudoo’ (ablution), I sometimes feel some drops of urine and so I repeat the wudoo’ once or maybe twice. After the urine has come out, I wait for five minutes until I am sure that it has stopped, but after I finish wudoo’, I feel a few more drops of urine. I am trying to solve this problem so that I will have no doubts at all. If a few drops of urine stain on my clothes, am I obliged to wash them? If this happens, does it invalidate my Salaah (Prayer)? Sometimes, I wash my trousers, for I am not sure whether there are any drops of urine on them or not.

Answer: All Praise be to Allaah Alone and peace and blessings be upon His Messenger, his family, and his Companions. If you are certain that some drops of urine have come out, then you must clean yourself again and repeat your wudu’ for each Salaah… read more here.

Is it permissible for a new convert to Islaam to enter Haram?

Question 10: Permanent Committee for Scholarly Research and Ifta’ has read what was sent by to the General Chairman by the Undersecretary of the Foreign Ministry for Political Affairs. This letter was referred to the Committee by the Administration of Scholarly Research and Ifta’. This letter is no. 23l that was sent in 1408 A.H. The Under secretary sent this message: “I have received a request from the Embassy of the Custodian of the Two Sacred Mosques in Bonn. It inquires if it is obligatory upon he who embraces Islaam to change his name in order to be admitted access to the sacred area in order to perform Hajj or not? Can he who does not change his name be admitted entrance to these places? I would like to receive an answer in order to send it to the embassy there.”

Answer: After reviewing the question, the Committee responded that if he confirms that he is a Muslim, he is legally permitted to enter to the sacred precincts regardless of his name… read more here.

What is the ruling on using sun heated water and solar heaters?

Question 6: Is using sun heated water and solar heaters permissible in Islaam?

Answer: All Praise is due to Allaah alone and peace and blessings be upon His Messenger, his family and Companions. To commence: We do not know of any authentic evidence that prohibits the use of water heated by the sun… read more here.

Are the decisions of the Islamic Fiqh Academy considered to be Ijmaa’ (consensus of scholars)?

Question 6: Consensus of opinions is one of the basic sources of legislation in Islaam next only to the Glorious aand the Sunnah. Do the decisions of the Islaamic Fiqh Academy in Makkah Al-Mukarramah form a consensus of Muslim scholars?

A: All Praise is due to Allaah. May peace and blessings be upon His Messenger, his family, and Companions. To commence, the Islaamic Fiqh Academy does not form a consensus of opinion… read more here.

Seeking help from the Awliya’ shading their graves & considering them as intercessors to Allaah

Question 23: What is the ruling on seeking help from the Awliya’ (pious people), offering vows to them, considering them intercessors with Allaah, making Tawaaf (circumambulation) around their graves, seeking blessings from the stones thereof, and shading them?

Answer: Seeking the Awliya’s help at their graves, vowing to them or considering them intercessors to Allaah and asking them to do so is Shirk Akbar (major form of associating others in worship with Allaah) that drives a person away from Islaam and admits them permanently into Hellfire if they die… read more here.

Seeking intercession from Awliya’ and doing Tawaaf around graves for the barakah

Question 22: What is the ruling on seeking help from the Awliya’ (pious people), offering vows to them, considering them intercessors with Allaah, making Tawaaf (circumambulation) around their graves, seeking blessings from the stones thereof, and shading them?

Answer: Seeking the Awliya’s help at their graves, vowing to them or considering them intercessors to Allaah and asking them to do so is Shirk Akbar (major form of associating others in worship with Allaah) that drives a person away from Islaam and admits them permanently into Hellfire if they die… read more here.

Treating a patient by reciting Qur’aan and saying authentically reported supplications

Question 15: There are many shaykhs in my country who do the following things: They play Duffs (tambourine-like instruments without bells) and go to graves where they slaughter sheep, camels, and cows, and they cook food there. Is this Haraam (prohibited) or not? They have also constructed a dome outside the city where they play Duffs and drums, and shout loudly: “Help us, O our Shaykh Jeelaanee!” They also invoke the help of other shaykhs. In addition to this, they walk among the people collecting money from them, and say that it is to visit Shaykh so-and-so and for other matters. If someone falls ill, they take them to these shaykhs who recite Aayahs (Qur’aanic verses) over them, and ask them to bring a ram, a bull, a camel, or other animals. People pay them large sums of money over the year and they go to them. Are these practices prohibited according to our Deen (religion)?

Answer: It is not permissible to slaughter camels, cows, sheep, or anything else on graves.In fact, it is an act of major Shirk (associating others with Allaah in His Divinity or worship) that puts the doer beyond the pale of Islaam, if by doing so… read more here.

Seeking the help of the dead or absent living beings from the Jinn, Angels or Humans

Question 14: There are many shaykhs in my country who do the following things: They play Duffs (tambourine-like instruments without bells) and go to graves where they slaughter sheep, camels, and cows, and they cook food there. Is this Haraam (prohibited) or not? They have also constructed a dome outside the city where they play Duffs and drums, and shout loudly: “Help us, O our Shaykh Jilaanee!” They also invoke the help of other shaykhs. In addition to this, they walk among the people collecting money from them, and say that it is to visit Shaykh so-and-so and for other matters. If someone falls ill, they take them to these shaykhs who recite Aayahs (Qur’aanic verses) over them, and ask them to bring a ram, a bull, a camel, or other animals. People pay them large sums of money over the year and they go to them. Are these practices prohibited according to our Deen (religion)?

Answer: It is not permissible to slaughter camels, cows, sheep, or anything else on graves.In fact, it is an act of major Shirk (associating others with Allaah in His Divinity or worship) that puts the doer beyond the pale of Islaam, if by doing so… read more here.

Claiming the knowledge of the Unseen (al-Ghayb)

Question 10: There is a righteous person or so we call him who lives at my residence.He is still alive and people honor him greatly. He has yearly banquets prepared by the rich men of the tribes for him. One person may come and say: ‘O sir, you will have dinner with me’ as a matter of blessing. Another says: ‘O sir, you will have lunch with me.’ As for the banquet, they slaughter one or two animals. About fifty or sixty people gather at the banquet and recite formulae of thikr (Remembrance of Allaah) in the nightly banquet. The cost of the banquet may be around one hundred pounds. When the pious man leaves, the owner of the banquet follows him and gives him from twenty to fifty pounds. This happens every year by the well-to-do people. He knows that people make Du‘aa (supplication) to Allaah by means of his position or honor in his absence.

For example, when a person who thinks highly of this man’s piety, falls into distress, he says: ‘O sir so and so, by your position and dignity with Allaah, relieve my distress, whether it be sickness, fear of a road, or darkness at night, etc. After Du’aa, the person says: ‘I will give you five pounds when you cure my sickness or relieve my fear.’ All this happens in the absence of this righteous man. On meeting the righteous man, a person says: ‘Here is one pound.’ Thereupon, the pious man says: ‘Give me the five pounds you mentioned in your distress.’ The distressed person wonders as this has happened in the absence of this man. Does this indicate the righteousness of this man? Or is it a fortuneteller’s act, which is forbidden? We hope you explain this matter and identify its essence; is it an act of righteousness, or a forbidden act?

Answer: Firstly, Making Du’aa to others instead of Allaah such as Awliya’ (pious people) to remove harm, cure the sick, or secure a road is Shirk Akbar (major form of associating others in worship with Allaah) that takes its doer away from the realm of Islaam. Allaah (Exalted be He) says… read more here.

Invoking others such as Awliya’ (“pious people”) and “righteous people” instead of Allaah

Question 9: There is a righteous person or so we call him who lives at my residence.He is still alive and people honor him greatly. He has yearly banquets prepared by the rich men of the tribes for him. One person may come and say: ‘O sir, you will have dinner with me’ as a matter of blessing. Another says: ‘O sir, you will have lunch with me.’ As for the banquet, they slaughter one or two animals. About fifty or sixty people gather at the banquet and recite formulae of thikr (Remembrance of Allaah) in the nightly banquet. The cost of the banquet may be around one hundred pounds. When the pious man leaves, the owner of the banquet follows him and gives him from twenty to fifty pounds. This happens every year by the well-to-do people. He knows that people make Du‘aa (supplication) to Allaah by means of his position or honor in his absence.

For example, when a person who thinks highly of this man’s piety, falls into distress, he says: ‘O sir so and so, by your position and dignity with Allaah, relieve my distress, whether it be sickness, fear of a road, or darkness at night, etc. After Du’aa, the person says: ‘I will give you five pounds when you cure my sickness or relieve my fear.’ All this happens in the absence of this righteous man. On meeting the righteous man, a person says: ‘Here is one pound.’ Thereupon, the pious man says: ‘Give me the five pounds you mentioned in your distress.’ The distressed person wonders as this has happened in the absence of this man. Does this indicate the righteousness of this man? Or is it a fortuneteller’s act, which is forbidden? We hope you explain this matter and identify its essence; is it an act of righteousness, or a forbidden act?

Answer: Firstly, Making Du’aa to others instead of Allaah such as Awliya’ (pious people) to remove harm, cure the sick, or secure a road is Shirk Akbar (major form of associating others in worship with Allaah) that takes its doer away from the realm of Islaam. Allaah (Exalted be He) says… read more here.