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.

Believing that Allaah is incarnated in `Alee or in any other being

Question 155: What is the view of Sunni scholars regarding Al-Isma`iliyyah and Agha Khani sects who live in many places and most of them live in the north of Pakistan. Following are some of their views that explain their doctrine.

1- The word of Faith: ‘I testify that there is no god but Allaah, Muhammad is the Messenger of Allaah, and `Alee, the Commander of Believers, is Allaah.’ The Isma`ilis and Agha khans say these words are the word of Shahaadat Al-Tawheed i.e. the testimony of belief in monotheism, and the true word of Islaam.

2- The Imam: They believe that Agha Khan Shah Kareem is their Imaam (religious leader) who has dominion over everything; the earth, the heavens, and what is in and between them. They even believe he is the supreme ruler of the whole world.

3- The Sharee`ah: They do not believe in the truth of Islaamic Sharee`ah. In fact, they believe that Agha Khan is the embodiment and the true tongue of the Qur’aan. They also believe that he is the “Ka`bah” and “Al-Bayt-al-Ma’moor” (i.e. Allaah’s House in the seventh heaven) and the one to be followed and no one else. Their books say that the word “Allaah” mentioned in the Qur’aan is the apparent term used to refer to Imaam Agha Khan.

4- Salah (Prayer): They do not believe that the Five Prayers are obligatory. Only three formulae of supplication are required instead.
5- The Masjid (mosque): They take a place of worship called Jama`at khanah instead of mosques.

6- Zakaah (obligatory charity): They deny that Zakaah is obligatory. They instead allocate 10% of their wealth to the Agha Khan calling it as “dushond” or “Maal-Al-Waajibaat i.e. money for religious obligations”.

7- Sawm (Fast): They deny that it is obligatory to fast the month of Ramadaan.

8- They do not believe that Hajj is obligatory, rather they believe that their belief in Agha Khan is itself Hajj.

9- Salaam (Islaamic greeting): Instead of the Islaamic formula of greeting, they invented a special greeting. When one of them meets another, he says, “`Alee madad” (May `Alee help you!). The other replies, “Mawlaa `Alee madad” i.e. (`Alee is a sufficient master for help!)

This is a brief note about their sayings and the `Aqeedahs (creeds) they adopt. Now I would like to ask few questions:

1- Are the Isma`ilis considered a Muslim sect or a disbelieving one?

2– Is it permissible to offer Funeral Prayer for their dead people?

3- Is it permissible to bury them in the Muslims’ graves?

4- Is it permissible to intermarry with them?

5- Is the meat of their sacrificed animals lawful for Muslims?

6- Should they be treated like Muslims?

In the Name of Allaah, the Great, we ask you to answer our request for Fatwaa’ to dispel the doubts in many Muslims’ minds. In the past, the followers of this sect used to hide their false `Aqeedah (creed), therefore the early Muslim shaykhs called them Al-Baatiniyyah (those who hide their real faith). Nowadays, they overtly call people to their false `Aqeedah (creed) to lead Muslims astray in matters related to `Aqeedah (creed) and for some other purposes we do not yet know.

Answer: First: The belief that Allaah is incarnated in `Alee or in any other being is sheer disbelief that excludes a person from Islaam. Likewise, the belief that any being other than Allaah (Glorified be He) can control the heavens and earth, is disbelief as well. Allaah (Exalted be He) says: 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)!… read more here.

Believing that something other than the Sharee`ah revealed to Prophet Muhammad is to be obeyed

Question 154: What is the view of Sunni scholars regarding Al-Isma`iliyyah and Agha Khani sects who live in many places and most of them live in the north of Pakistan. Following are some of their views that explain their doctrine.

1- The word of Faith: ‘I testify that there is no god but Allaah, Muhammad is the Messenger of Allaah, and `Alee, the Commander of Believers, is Allaah.’ The Isma`ilis and Agha khans say these words are the word of Shahaadat Al-Tawheed i.e. the testimony of belief in monotheism, and the true word of Islaam.

2- The Imam: They believe that Agha Khan Shah Kareem is their Imaam (religious leader) who has dominion over everything; the earth, the heavens, and what is in and between them. They even believe he is the supreme ruler of the whole world.

3- The Sharee`ah: They do not believe in the truth of Islaamic Sharee`ah. In fact, they believe that Agha Khan is the embodiment and the true tongue of the Qur’aan. They also believe that he is the “Ka`bah” and “Al-Bayt-al-Ma’moor” (i.e. Allaah’s House in the seventh heaven) and the one to be followed and no one else. Their books say that the word “Allaah” mentioned in the Qur’aan is the apparent term used to refer to Imaam Agha Khan.

4- Salah (Prayer): They do not believe that the Five Prayers are obligatory. Only three formulae of supplication are required instead.
5- The Masjid (mosque): They take a place of worship called Jama`at khanah instead of mosques.

6- Zakaah (obligatory charity): They deny that Zakaah is obligatory. They instead allocate 10% of their wealth to the Agha Khan calling it as “dushond” or “Maal-Al-Waajibaat i.e. money for religious obligations”.

7- Sawm (Fast): They deny that it is obligatory to fast the month of Ramadaan.

8- They do not believe that Hajj is obligatory, rather they believe that their belief in Agha Khan is itself Hajj.

9- Salaam (Islaamic greeting): Instead of the Islaamic formula of greeting, they invented a special greeting. When one of them meets another, he says, “`Alee madad” (May `Alee help you!). The other replies, “Mawlaa `Alee madad” i.e. (`Alee is a sufficient master for help!)

This is a brief note about their sayings and the `Aqeedahs (creeds) they adopt. Now I would like to ask few questions:

1- Are the Isma`ilis considered a Muslim sect or a disbelieving one?

2– Is it permissible to offer Funeral Prayer for their dead people?

3- Is it permissible to bury them in the Muslims’ graves?

4- Is it permissible to intermarry with them?

5- Is the meat of their sacrificed animals lawful for Muslims?

6- Should they be treated like Muslims?

In the Name of Allaah, the Great, we ask you to answer our request for Fatwaa’ to dispel the doubts in many Muslims’ minds. In the past, the followers of this sect used to hide their false `Aqeedah (creed), therefore the early Muslim shaykhs called them Al-Baatiniyyah (those who hide their real faith). Nowadays, they overtly call people to their false `Aqeedah (creed) to lead Muslims astray in matters related to `Aqeedah (creed) and for some other purposes we do not yet know.

Answer: First: The belief that Allaah is incarnated in `Alee or in any other being is sheer disbelief that excludes a person from Islaam. Likewise, the belief that any being other than Allaah (Glorified be He) can control the heavens and earth, is disbelief as well. Allaah (Exalted be He) says: 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)!… read more here.