It is well known that the awliya’ (close friends, sometimes translated as “saints”) of Allah are those pious believers who truly fear Allah. It is also well known that there are some of the awliya’ who do not possess tangible miracles (karaamah) and others to whom Allah gives miracles. But I want to ask whether there is anything wrong with asking for a miracle directly from Allah, even though I know that steadfastness is better and dearer to Allah. But the hoped-for aim is to increase faith and do good by means of that miracle and to spread da’wah, as well as righteous deeds of course, whilst paying attention to concealing that miracle. I reiterate and affirm that I know that steadfastness is better.
Is this du’a’ regarded as one of the supplications that are forbidden and impossible? Does Allah get angry with this? I mean, is it regarded as overstepping the mark in supplication? And what is the ruling on one who seeks out the times when supplications are answered and strives hard so that Allah will answer his prayer? In brief, is it permissible to offer such a du’aa’?.
Praise be to Allaah.
We do not see anything wrong with the Muslim asking Allah to honour him with that with which He honoured His close friends (awliya’) with extraordinary things or miracles. This is for a number of reasons:
1. There is no report of any prohibition on doing so.
2. It is not impossible for miracles to happen for a believer; rather there are many cases in which Allah, may He be glorified and exalted, honoured His slaves with them, and He may grant miracles to whomever He wants. If a person asks his Lord for that, he will not be asking for something that is impermissible and he is not asking for something impossible, because it is not difficult for Allah.
3. The hadeeth about the three men who were trapped in the cave by a rock, and each of them prayed by virtue of his righteous deeds for Allah to move the rock for them, and He moved it for them. This is an example of asking Allah for a true miracle, because moving a huge rock without any effort on the part of people can only happen by way of a miracle. The hadeeth was narrated by al-Bukhaari (2272) and Muslim (2743).
4. A similar report is the hadeeth about the man who put money in a wooden box and then threw it into the sea, and he asked Allah to make it reach its rightful owner from whom he had borrowed it. The hadeeth was narrated by al-Bukhaari in a mu’allaq majzoom report, (2291).
5. al-Laalkaa’i referred in Karaamaat al-Awliya’ to a number of miracles that happened to the righteous after they asked Allah, may He be glorified and exalted, for them, such as the du’aa’ of al-‘Ala’ ibn al-Hadrami who said: O Most Forbearing, O All Knowing, O Most High, O Almighty, give us rain (p. 150), and on another occasion he offered a similar du’aa’ so that he army could walk across the river. And there are many other similar stories
All of this is evidence which indicates that in principle it is permissible to ask Allah for extraordinary events in the form of miracles.
But we should point out to the one who wants to offer such a prayer a number of important things which should not be ignored:
1. First of all, the one who wants to pray for a miracle should intend first and foremost to ask Allah to make him one of His close friends and he should seek to draw close to Him, so that Allah will not withhold from him what he is seeking and will honour him with what he is asking for.
2. His intention should be sincerely for the sake of Allah, and he should not intend thereby to boast or show off or compete with others. Rather he should seek the closest of status to Allah and the dearest of status to Him, so he should ask Allah for that which is permissible for him, which is karaamah. As for mu’jizah, that is only permissible for the Prophets.
3. There should be a valid need to ask for this, such as one who asks Allah for a child even though he is advanced in years, or he asks Him for rain and for an end to drought and dryness in the land. As for asking Him for miracles for fun or asking for extraordinary things that will not benefit anyone in religious or worldly terms, it is not permissible to ask for that.
Imam al-Quraafi said: One of the haraam actions which do not constitute kufr is asking Allah for things that are ordinarily impossible, unless one is a Prophet, because what is the norm for the Prophets (peace be upon them) is the extraordinary, so it is permissible for them to ask for that, as they asked for the table to come down from heaven and for the camel to come out of a solid rock. For one who is a wali (close friend of Allah) and usually has these miracles (karaamaat), then it is permissible for him to carry on with that, in the case of these two categories of people, it is not regarded as poor etiquette.
A third category is the person who is not a wali but he asks for a miracle, and the meaning behind his asking for that is that so Allah might make him a wali who is close to Him, so that he will deserve these miracles.
For these three types of people it is not haraam.
As for that which is haraam, it includes for example, asking Allah to make one have no need of breathing air so that he can be sure that he will not be suffocated. The norm indicates that this is impossible. Other examples include asking Allah for a child without having intercourse or for fruits and crops without trees and plants. The norm indicates that this is impossible, so the one who asks for that is showing poor etiquette towards Allah, may He be exalted. End quote.
The author (may Allah have mercy on him) spoke at length and in great detail about some points and reservations surrounding this issue. But we have quoted here what we need concerning this matter.
Anwaar al-Burooq fi Anwaa’ al-Furooq, 4/268
And Allah knows best.
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Friday 23 March 2012
Du’aa’s to protect a person by Allaah’s leave
Is there a prayer which can protect me from bad people at school, and in general?.
Praise be to Allaah.
Yes, there are many du’aa’s which if a Muslim recites them, they will be a means of protecting him from evil and evil people. These include the following:
1 – It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) used to seek protection for al-Hasan and al-Husayn and say: “Your father (i.e., Ibraaheem) used to seek protection by means of them (these words) for Ismaa’eel and Ishaaq: A’oodhu bi kalimaat-Allaah il-taammah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge in the perfect words of Allaah from every devil and poisonous reptile, and from every envious evil eye).”
Narrated by al-Bukhaari, 3191.
2 – It was narrated from Abu Hurayrah that when the Prophet (peace and blessings of Allaah be upon him) was on a journey and got up or ended his journey in the last part of the night, he would say, “Sami’a saami’un bi hamdi Lillaah wa husni balaa’ihi ‘alayna. Rabbana saahibna wa afdil ‘alayna ‘aa’idhan Billaahi min al-naar (May a witness bear witness to our praise of Allaah for His favours and bounties upon us. Our Lord, protect us, show favour upon us and deliver us from every evil. I seek refuge in Allaah from the Fire).”
Narrated by Muslim, 2718
“Sami’a saami’un (literally, may a hearer hear us)” – al-Khattaabi said: This means, may a witness bear witness that we are praising Allaah for His blessings and favours.
3 – It was narrated that Khawlah bint Hakeem al-Sulamiyyah said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever makes a stop on a journey and says, ‘A’oodhu bi kalimaat Allaah il-tammaati min sharri ma khalaqa (I seek refuge in the perfect words of Allaah from the evil of that which He has created),’ nothing will harm him until he moves on from that place.”
Narrated by Muslim, 2708
4 – It was narrated from Moosa al-Ash’ari that when the Prophet (peace and blessings of Allaah be upon him) was afraid of some people he would say, “Allaahumma inna naj’aluka fi nuhoorihim wa na’oodhu bika min shuroorihim (O Allaah, we ask You to repel them and we seek refuge in You from their evil).”
Narrated by Abu Dawood, 1537; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 4706
Shaykh ‘Abd al-‘Azeem Abaadi said:
What is meant is: We ask You to repel them, ward off their evil, deal with them and prevent any evil reaching us from them.
‘Awn al-Ma’bood, 4/277
And Allaah knows best.
Praise be to Allaah.
Yes, there are many du’aa’s which if a Muslim recites them, they will be a means of protecting him from evil and evil people. These include the following:
1 – It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) used to seek protection for al-Hasan and al-Husayn and say: “Your father (i.e., Ibraaheem) used to seek protection by means of them (these words) for Ismaa’eel and Ishaaq: A’oodhu bi kalimaat-Allaah il-taammah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge in the perfect words of Allaah from every devil and poisonous reptile, and from every envious evil eye).”
Narrated by al-Bukhaari, 3191.
2 – It was narrated from Abu Hurayrah that when the Prophet (peace and blessings of Allaah be upon him) was on a journey and got up or ended his journey in the last part of the night, he would say, “Sami’a saami’un bi hamdi Lillaah wa husni balaa’ihi ‘alayna. Rabbana saahibna wa afdil ‘alayna ‘aa’idhan Billaahi min al-naar (May a witness bear witness to our praise of Allaah for His favours and bounties upon us. Our Lord, protect us, show favour upon us and deliver us from every evil. I seek refuge in Allaah from the Fire).”
Narrated by Muslim, 2718
“Sami’a saami’un (literally, may a hearer hear us)” – al-Khattaabi said: This means, may a witness bear witness that we are praising Allaah for His blessings and favours.
3 – It was narrated that Khawlah bint Hakeem al-Sulamiyyah said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever makes a stop on a journey and says, ‘A’oodhu bi kalimaat Allaah il-tammaati min sharri ma khalaqa (I seek refuge in the perfect words of Allaah from the evil of that which He has created),’ nothing will harm him until he moves on from that place.”
Narrated by Muslim, 2708
4 – It was narrated from Moosa al-Ash’ari that when the Prophet (peace and blessings of Allaah be upon him) was afraid of some people he would say, “Allaahumma inna naj’aluka fi nuhoorihim wa na’oodhu bika min shuroorihim (O Allaah, we ask You to repel them and we seek refuge in You from their evil).”
Narrated by Abu Dawood, 1537; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 4706
Shaykh ‘Abd al-‘Azeem Abaadi said:
What is meant is: We ask You to repel them, ward off their evil, deal with them and prevent any evil reaching us from them.
‘Awn al-Ma’bood, 4/277
And Allaah knows best.
Is there a du’aa’ to be recited at the time of an earthquake?
What is the du’aa’ that must be said at the time of an earthquake?.
Praise be to Allaah.
Earthquakes are one of the great signs of Allaah in this universe, with which He tests His slaves as a reminder or to instil fear of Him or as a punishment. Man must remember, when the signs occur, his weakness, incapability, humble status before Allaah and his need of Him, so he turns to Allaah, may He be exalted and glorified, in supplication, beseeching and humility, in the hope that Allaah will lift this great distress from the people.
Allaah says (interpretation of meaning):
“Verily, We sent (Messengers) to many nations before you (O Muhammad صلى الله عليه وسلم). And We seized them with extreme poverty (or loss in wealth) and loss in health (with calamities) so that they might humble themselves (believe with humility).
43. When Our Torment reached them, why then did they not humble themselves (believe with humility)? But their hearts became hardened, and Shaytaan (Satan) made fair‑seeming to them that which they used to do.
44. So, when they forgot (the warning) with which they had been reminded, We opened for them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them (in punishment), and lo! They were plunged into destruction with deep regrets and sorrows”
[al-An’aam 6:42-44]
Hence the fuqaha’ (may Allaah have mercy on him) regarded it as mustahabb to offer a great deal of prayers for forgiveness and supplications, to beseech Allaah and to give charity when earthquakes happen, as is also mustahabb when solar and lunar eclipses occur.
The great scholar Zakariya al-Ansaari (may Allaah have mercy on him) said:
It is mustahabb for everyone to beseech Allaah in supplication and so on when earthquakes and similar events, such as thunderbolts and strong winds, happen, and to offer prayers on his own in his house lest he be negligent, because the Prophet (blessings and peace of Allaah be upon him) said, when the wind blew strongly: “O Allaah, I ask You for its good and the good of what is in it and the good of what it is sent with, and I seek refuge in You from its evil and the evil of what is in it and the evil of what it is sent with.” Narrated by Muslim. End quote.
Asna al-Mataalib Sharh Rawd al-Taalib (1/288). See also Tuhfat al-Muhtaaj (3/65).
See also the answer to question number 2593.
But there is no evidence in the Sunnah -- as far as we know -- to suggest that there is a particular dhikr or du’aa’ that it is mustahabb to recite when an earthquake occurs. Rather one should offer du’aa’ as inspired by Allaah to ask for mercy and help from Allaah, may He be exalted and glorified, so that He might divert this calamity from the people.
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
What must be done at the time of an earthquake or other calamity, or an eclipse, strong wind or flood is to repent to Allaah, may He be glorified, and to beseech Him and ask Him for well-being, and to remember Him a great deal and ask Him for forgiveness, as the Prophet (blessings and peace of Allaah be upon him) said at the time of an eclipse: “When you see that, then turn to remembrance of Allaah and call upon Him and ask for His forgiveness.” Agreed upon. It is also mustahabb to show compassion to the poor and needy, and to give charity to them, because the Prophet (blessings and peace of Allaah be upon him) said: “Show mercy, you will be shown mercy.” (Narrated by Ahmad) And he said: “Those who show mercy will be shown mercy by the Most Merciful. Show mercy to those who are on earth and the One Who is in heaven will show mercy to you.” Narrated by al-Tirmidhi. And he (blessings and peace of Allaah be upon him) said: “The one who does not show mercy will not be shown mercy.” Narrated by al-Bukhaari. It was related from ‘Umar ibn ‘Abd al-‘Azeez (may Allaah have mercy on him) that he used to write to his emirs when earthquakes took place telling them to give charity.
One of the means of being safe and sound from all evils is for those in authority to hasten to restrain the foolish and compel them to adhere to the truth, and to implement the laws of Allaah among them, and to enjoin what is good and forbid what is evil, as Allaah says (interpretation of the meaning):
“The believers, men and women, are Awliyaa’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al‑Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al‑Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform As-Salaah (Iqaamat-as-Salaah), and give the Zakaah, and obey Allaah and His Messenger. Allaah will have His Mercy on them. Surely, Allaah is All-Mighty, All-Wise”
[al-Tawbah 9:71]
“Verily, Allaah will help those who help His (Cause). Truly, Allaah is All‑Strong, All‑Mighty.
41. Those (Muslim rulers) who, if We give them power in the land, (they) enjoin Iqamat‑as‑Salaah [i.e. to perform the five compulsory congregational Salaah (prayers) (the males in mosques)], to pay the Zakaah and they enjoin Al‑Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid Al‑Munkar (i.e. disbelief, polytheism and all that Islam has forbidden) [i.e. they make the Qur’aan as the law of their country in all the spheres of life]. And with Allaah rests the end of (all) matters (of creatures)”
[al-Hajj 22:40-41]
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things”
[al-Talaaq 65:2-3]
And there are many verses with similar meanings. End quote.
Majmoo’ Fataawa Ibn Baaz (9/150-152).
And Allaah knows best.
Praise be to Allaah.
Earthquakes are one of the great signs of Allaah in this universe, with which He tests His slaves as a reminder or to instil fear of Him or as a punishment. Man must remember, when the signs occur, his weakness, incapability, humble status before Allaah and his need of Him, so he turns to Allaah, may He be exalted and glorified, in supplication, beseeching and humility, in the hope that Allaah will lift this great distress from the people.
Allaah says (interpretation of meaning):
“Verily, We sent (Messengers) to many nations before you (O Muhammad صلى الله عليه وسلم). And We seized them with extreme poverty (or loss in wealth) and loss in health (with calamities) so that they might humble themselves (believe with humility).
43. When Our Torment reached them, why then did they not humble themselves (believe with humility)? But their hearts became hardened, and Shaytaan (Satan) made fair‑seeming to them that which they used to do.
44. So, when they forgot (the warning) with which they had been reminded, We opened for them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them (in punishment), and lo! They were plunged into destruction with deep regrets and sorrows”
[al-An’aam 6:42-44]
Hence the fuqaha’ (may Allaah have mercy on him) regarded it as mustahabb to offer a great deal of prayers for forgiveness and supplications, to beseech Allaah and to give charity when earthquakes happen, as is also mustahabb when solar and lunar eclipses occur.
The great scholar Zakariya al-Ansaari (may Allaah have mercy on him) said:
It is mustahabb for everyone to beseech Allaah in supplication and so on when earthquakes and similar events, such as thunderbolts and strong winds, happen, and to offer prayers on his own in his house lest he be negligent, because the Prophet (blessings and peace of Allaah be upon him) said, when the wind blew strongly: “O Allaah, I ask You for its good and the good of what is in it and the good of what it is sent with, and I seek refuge in You from its evil and the evil of what is in it and the evil of what it is sent with.” Narrated by Muslim. End quote.
Asna al-Mataalib Sharh Rawd al-Taalib (1/288). See also Tuhfat al-Muhtaaj (3/65).
See also the answer to question number 2593.
But there is no evidence in the Sunnah -- as far as we know -- to suggest that there is a particular dhikr or du’aa’ that it is mustahabb to recite when an earthquake occurs. Rather one should offer du’aa’ as inspired by Allaah to ask for mercy and help from Allaah, may He be exalted and glorified, so that He might divert this calamity from the people.
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
What must be done at the time of an earthquake or other calamity, or an eclipse, strong wind or flood is to repent to Allaah, may He be glorified, and to beseech Him and ask Him for well-being, and to remember Him a great deal and ask Him for forgiveness, as the Prophet (blessings and peace of Allaah be upon him) said at the time of an eclipse: “When you see that, then turn to remembrance of Allaah and call upon Him and ask for His forgiveness.” Agreed upon. It is also mustahabb to show compassion to the poor and needy, and to give charity to them, because the Prophet (blessings and peace of Allaah be upon him) said: “Show mercy, you will be shown mercy.” (Narrated by Ahmad) And he said: “Those who show mercy will be shown mercy by the Most Merciful. Show mercy to those who are on earth and the One Who is in heaven will show mercy to you.” Narrated by al-Tirmidhi. And he (blessings and peace of Allaah be upon him) said: “The one who does not show mercy will not be shown mercy.” Narrated by al-Bukhaari. It was related from ‘Umar ibn ‘Abd al-‘Azeez (may Allaah have mercy on him) that he used to write to his emirs when earthquakes took place telling them to give charity.
One of the means of being safe and sound from all evils is for those in authority to hasten to restrain the foolish and compel them to adhere to the truth, and to implement the laws of Allaah among them, and to enjoin what is good and forbid what is evil, as Allaah says (interpretation of the meaning):
“The believers, men and women, are Awliyaa’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al‑Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al‑Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform As-Salaah (Iqaamat-as-Salaah), and give the Zakaah, and obey Allaah and His Messenger. Allaah will have His Mercy on them. Surely, Allaah is All-Mighty, All-Wise”
[al-Tawbah 9:71]
“Verily, Allaah will help those who help His (Cause). Truly, Allaah is All‑Strong, All‑Mighty.
41. Those (Muslim rulers) who, if We give them power in the land, (they) enjoin Iqamat‑as‑Salaah [i.e. to perform the five compulsory congregational Salaah (prayers) (the males in mosques)], to pay the Zakaah and they enjoin Al‑Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid Al‑Munkar (i.e. disbelief, polytheism and all that Islam has forbidden) [i.e. they make the Qur’aan as the law of their country in all the spheres of life]. And with Allaah rests the end of (all) matters (of creatures)”
[al-Hajj 22:40-41]
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things”
[al-Talaaq 65:2-3]
And there are many verses with similar meanings. End quote.
Majmoo’ Fataawa Ibn Baaz (9/150-152).
And Allaah knows best.
For how long should Qunoot during prayers be said at times of calamity?
Some imams say Qunoot for one or two days at times of calamity then they stop. For how long should du’aa’ be offered at times of calamity?.
Praise be to Allaah.
Saying Qunoot in the obligatory prayers is prescribed when there is a reason for that -- which is when calamity is befalling the Muslims. So long as calamity is occurring, then Qunoot should be said for that, and when the reason is no longer present, then Qunoot should stop, because the Prophet (blessings and peace of Allaah be upon him) continued to pray Qunoot against the mushrikeen and to pray for the oppressed Muslims in Makkah for a month, then he stopped saying Qunoot when the reason for it stopped with the arrival of those for whom he had prayed Qunoot. This is indicated by the hadeeth of Abu Hurayrah (may Allaah be pleased with him) according to which the Prophet (blessings of Allaah be upon him) prayed Qunoot for a month. After saying Sami’a Allaahu liman hamidah, he said in his Qunoot: “O Allaah, save al-Waleed ibn al-Waleed, Salamah ibn Hishaam, ‘Ayyaash ibn Abi Rabee’ah and the weak and oppressed believers. O Allaah, punish Mudar severely and send upon them a famine like that of Yoosuf.” Then Abu Hurayrah (the Allaah be pleased with him) said that they were saved from the clutches of the kuffaar and came to Madeenah, so the Messenger (blessings and peace of Allaah be upon him) stopped praying for them. Narrated by Muslim (675).
Ibn al-Qayyim said: He prayed Qunoot at the time of calamity to offer supplication for some people and to pray against others, then he stopped when those for whom he had prayed came (to Madeenah) and were saved from captivity, and those against whom he had prayed became Muslim and came repenting. So his Qunoot was for a purpose, and when that was achieved he stopped Qunoot. End quote.
Zaad al-Ma’aad (1/272)
If the calamity is still ongoing and has not ceased, such as the occupation of Iraq for example, or the occupation of Palestine, then Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) stated that in this case it may be said that Qunoot may be offered for a month and then stopped.
And Allaah knows best.
Praise be to Allaah.
Saying Qunoot in the obligatory prayers is prescribed when there is a reason for that -- which is when calamity is befalling the Muslims. So long as calamity is occurring, then Qunoot should be said for that, and when the reason is no longer present, then Qunoot should stop, because the Prophet (blessings and peace of Allaah be upon him) continued to pray Qunoot against the mushrikeen and to pray for the oppressed Muslims in Makkah for a month, then he stopped saying Qunoot when the reason for it stopped with the arrival of those for whom he had prayed Qunoot. This is indicated by the hadeeth of Abu Hurayrah (may Allaah be pleased with him) according to which the Prophet (blessings of Allaah be upon him) prayed Qunoot for a month. After saying Sami’a Allaahu liman hamidah, he said in his Qunoot: “O Allaah, save al-Waleed ibn al-Waleed, Salamah ibn Hishaam, ‘Ayyaash ibn Abi Rabee’ah and the weak and oppressed believers. O Allaah, punish Mudar severely and send upon them a famine like that of Yoosuf.” Then Abu Hurayrah (the Allaah be pleased with him) said that they were saved from the clutches of the kuffaar and came to Madeenah, so the Messenger (blessings and peace of Allaah be upon him) stopped praying for them. Narrated by Muslim (675).
Ibn al-Qayyim said: He prayed Qunoot at the time of calamity to offer supplication for some people and to pray against others, then he stopped when those for whom he had prayed came (to Madeenah) and were saved from captivity, and those against whom he had prayed became Muslim and came repenting. So his Qunoot was for a purpose, and when that was achieved he stopped Qunoot. End quote.
Zaad al-Ma’aad (1/272)
If the calamity is still ongoing and has not ceased, such as the occupation of Iraq for example, or the occupation of Palestine, then Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) stated that in this case it may be said that Qunoot may be offered for a month and then stopped.
And Allaah knows best.
The Muslims have to pray for their brothers in Gaza in the daily prayers and otherwise
Is it mustahabb to say Qunoot during the daily prayers for our brothers in Gaza, so that Allaah will relieve them of the aggression of the Jews? In which prayer should Qunoot be said?.
Praise be to Allaah.
Yes, the Muslims should pray for their brothers in Gaza, asking Allaah to protect them and save them, and to help them against their enemy, and to defeat the Jews and those who help them.
The imam should say the du’aa’ out loud and the people behind him should say Ameen. If a person is offering the obligatory prayer on his own, he should also say Qunoot.
It is proven that the Prophet (blessings and peace of Allaah be upon him) said Qunoot at the time of calamity on a number of occasions:
1.
Some of the Arab tribes betrayed 70 of the companions of the Prophet (blessings and peace of Allaah be upon him) and killed them. Anas ibn Maalik (may Allaah be pleased with him) said: News of that reached the Prophet (blessings and peace of Allaah be upon him), and he prayed Qunoot for a month, praying during Fajr prayer against some of the tribes of the Arabs, against Ri’l, Dhakwaan, ‘Usayyah and Bani Lahyaan. Narrated by al-Bukhaari (3064).
2.
It was narrated that Anas ibn Maalik (may Allaah be pleased with him) said: Qunoot was offered in Maghrib and Fajr prayer. Narrated by al-Bukhaari (798).
3.
It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (blessings and peace of Allaah be upon him) prayed Qunoot for a month in Zuhr, ‘Asr, Maghrib, ‘Isha’ and Fajr prayer, when he said: Sami’a Allaahu liman hamidah in the last rak’ah, praying against some tribes of Banu Sulaym, and against Ri’l, Dhakwaan and ‘Usayyah, and those who were behind him said Ameen. Narrated by Abu Dawood (1443). Ibn al-Qayyim said: A saheeh hadeeth. Zaad al-Ma’aad, 1/280; classed as hasan by al-Albaani in Saheeh Abi Dawood,
A number of things may be learned from these hadeeths, including the following:
Firstly: it is prescribed to pray Qunoot at times of calamity. Ibn Taymiyah (may Allaah have mercy on him) said: Qunoot is Sunnah at the time of calamity. This view is that of the fuqaha’ among the muhadditheen. And it is narrated from the Rightly Guided Caliphs. End quote.
Majmoo’ al-Fataawa (23/108)
Secondly: The Prophet (blessings and peace of Allaah be upon him) said Qunoot at times of calamity in all of the five daily prayers, and he said Qunoot in Fajr and Maghrib prayer, and especially in Fajr. Ibn Taymiyah (may Allaah have mercy on him) said: Most of his Qunoot -- referring to the Prophet (blessings and peace of Allaah be upon him) -- was in Fajr. End quote.
Majmoo’ al-Fataawa (22/269).
Ibn al-Qayyim (may Allaah have mercy on him) said: The practice of the Prophet (blessings and peace of Allaah be upon him) was to say Qunoot especially at times of calamity, and not to do so at other times. He did not limit it only to Fajr, rather most of his Qunoot was in Fajr because it is prescribed to make that prayer lengthy. End quote.
Zaad al-Ma’aad (1/273)
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
To sum up, saying Qunoot during the obligatory prayers is not prescribed either in Fajr or any other prayer, except when a calamity befalls the Muslims that is deserving of Qunoot, in which case it is prescribed to say Qunoot for every worshipper in Maghrib and Fajr prayer, and if one says Qunoot in all the prayers, there is nothing wrong with that as some of the scholars said. And when this calamity ceases, Qunoot should be stopped. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen (14/175)
We ask Allaah to hasten relief for our brothers in Gaza, and to give them a way out of every difficulty and relief for every distress, and to curse and destroy the Jews and their helpers, and to send punishment upon them, for He is able to do that.
And Allaah knows best.
Praise be to Allaah.
Yes, the Muslims should pray for their brothers in Gaza, asking Allaah to protect them and save them, and to help them against their enemy, and to defeat the Jews and those who help them.
The imam should say the du’aa’ out loud and the people behind him should say Ameen. If a person is offering the obligatory prayer on his own, he should also say Qunoot.
It is proven that the Prophet (blessings and peace of Allaah be upon him) said Qunoot at the time of calamity on a number of occasions:
1.
Some of the Arab tribes betrayed 70 of the companions of the Prophet (blessings and peace of Allaah be upon him) and killed them. Anas ibn Maalik (may Allaah be pleased with him) said: News of that reached the Prophet (blessings and peace of Allaah be upon him), and he prayed Qunoot for a month, praying during Fajr prayer against some of the tribes of the Arabs, against Ri’l, Dhakwaan, ‘Usayyah and Bani Lahyaan. Narrated by al-Bukhaari (3064).
2.
It was narrated that Anas ibn Maalik (may Allaah be pleased with him) said: Qunoot was offered in Maghrib and Fajr prayer. Narrated by al-Bukhaari (798).
3.
It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (blessings and peace of Allaah be upon him) prayed Qunoot for a month in Zuhr, ‘Asr, Maghrib, ‘Isha’ and Fajr prayer, when he said: Sami’a Allaahu liman hamidah in the last rak’ah, praying against some tribes of Banu Sulaym, and against Ri’l, Dhakwaan and ‘Usayyah, and those who were behind him said Ameen. Narrated by Abu Dawood (1443). Ibn al-Qayyim said: A saheeh hadeeth. Zaad al-Ma’aad, 1/280; classed as hasan by al-Albaani in Saheeh Abi Dawood,
A number of things may be learned from these hadeeths, including the following:
Firstly: it is prescribed to pray Qunoot at times of calamity. Ibn Taymiyah (may Allaah have mercy on him) said: Qunoot is Sunnah at the time of calamity. This view is that of the fuqaha’ among the muhadditheen. And it is narrated from the Rightly Guided Caliphs. End quote.
Majmoo’ al-Fataawa (23/108)
Secondly: The Prophet (blessings and peace of Allaah be upon him) said Qunoot at times of calamity in all of the five daily prayers, and he said Qunoot in Fajr and Maghrib prayer, and especially in Fajr. Ibn Taymiyah (may Allaah have mercy on him) said: Most of his Qunoot -- referring to the Prophet (blessings and peace of Allaah be upon him) -- was in Fajr. End quote.
Majmoo’ al-Fataawa (22/269).
Ibn al-Qayyim (may Allaah have mercy on him) said: The practice of the Prophet (blessings and peace of Allaah be upon him) was to say Qunoot especially at times of calamity, and not to do so at other times. He did not limit it only to Fajr, rather most of his Qunoot was in Fajr because it is prescribed to make that prayer lengthy. End quote.
Zaad al-Ma’aad (1/273)
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
To sum up, saying Qunoot during the obligatory prayers is not prescribed either in Fajr or any other prayer, except when a calamity befalls the Muslims that is deserving of Qunoot, in which case it is prescribed to say Qunoot for every worshipper in Maghrib and Fajr prayer, and if one says Qunoot in all the prayers, there is nothing wrong with that as some of the scholars said. And when this calamity ceases, Qunoot should be stopped. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen (14/175)
We ask Allaah to hasten relief for our brothers in Gaza, and to give them a way out of every difficulty and relief for every distress, and to curse and destroy the Jews and their helpers, and to send punishment upon them, for He is able to do that.
And Allaah knows best.
Qunoot should be said at times of calamity with a supplication that is appropriate, not with Du’aa’ al-Qunoot
At times of calamity, some imams say Qunoot asking for forgiveness and mercy, or they recite Du’aa’ al-Qunoot (“Allaahumma ihdina fiman hadayta/O Allaah, guide us among those whom You have guided..”). What is prescribed in Islam in such cases?.
Praise be to Allaah.
What Islam prescribes for Qunoot at times of calamity is that the supplication should be appropriate to the calamity, and that Du’aa’ al-Qunoot (“Allaahumma ihdina fiman hadayta/O Allaah, guide us and among those whom You have guided..”) should not be recited.
The Prophet (blessings and peace of Allaah be upon him) offered supplication (du’aa’) at times of calamity on a number of occasions, and his supplication was appropriate to the calamity for which he was praying Qunoot. When he prayed for the salvation of the weak and oppressed in Makkah, he said: “O Allaah, O Allaah, save al-Waleed ibn al-Waleed, Salamah ibn Hishaam, ‘Ayyaash ibn Abi Rabee’ah and the weak and oppressed believers.” When he prayed against some of the Arab tribes because of the severity of their enmity towards Allaah and His Messenger, he said: “O Allaah, punish Mudar severely and send upon them a famine like that of Yoosuf.” Narrated by Muslim (675).
When he (blessings of Allaah be upon him) prayed against some of the Arab tribes who had betrayed 70 of the Sahaabah and killed them, he prayed that they be cursed. It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (blessings and peace of Allaah be upon him) prayed Qunoot for a month in Zuhr, ‘Asr, Maghrib, ‘Isha’ and Fajr prayer, when he said: Sami’a Allaahu liman hamidah in the last rak’ah, praying against some tribes of Banu Sulaym, and against Ri’l, Dhakwaan and ‘Usayyah, and those who were behind him said Ameen. Narrated by Abu Dawood (1443). Ibn al-Qayyim said: A saheeh hadeeth. Zaad al-Ma’aad, 1/280; classed as hasan by al-Albaani in Saheeh Abi Dawood.
According to a report narrated by Muslim (679), he said: “O Allaah, curse Banu Lihyaan, Ri’l, Dhakwaan and ‘Usayyah, for they have disobeyed Allaah and His Messenger.”
According to a report narrated by al-Bukhaari (4070) from Ibn ‘Umar (may Allaah be pleased with him), he [Ibn ‘Umar] heard the Messenger of Allaah (blessings and peace of Allaah be upon him) say, when he lifted his head from bowing in the second rak’ah of Fajr: “O Allaah, curse So and so, and So and so, and So and so,” after he said Sami’a Allaahu liman hamidah, Rabbana wa laka’l-hamd.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
It is prescribed to say Qunoot at times of calamity, praying for the believers and praying against the disbelievers, in Fajr and other prayers. Thus ‘Umar said Qunoot when fighting the Christians, in his du’aa’ in which he said: “O Allaah, curse the disbelievers of the people of the Book…” Similarly, ‘Ali (may Allaah be pleased with him) once fought a people and said Qunoot and prayed against them. The person who is saying Qunoot should say, at the time of each calamity, a supplication that is appropriate to that calamity. If he names the believers for whom he is praying and the disbelievers against whom he is praying, that is good.
Majmoo’ al-Fataawa (22/271).
It says in Fataawa al-Lajnah al-Daa’imah (22/271):
It is proven that the Prophet (blessings and peace of Allaah be upon him) used to say Qunoot at times of calamity, praying against the aggressors among the disbelievers, and praying for the week and oppressed Muslims to be saved from the plots and captivity of the kaafirs. End quote.
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (4/45): He should say Qunoot with a supplication that is appropriate to the calamity that has come. Hence the Messenger (blessings and peace of Allaah be upon him) used to say Qunoot with words that were appropriate to the calamity, and he did not say “Allaahumma ihdini fiman hadayta/O Allaah, guide me among those whom You have guided…” as some of the common folk do. It is not narrated in any hadeeth, saheeh or da’eef, that the Messenger (blessings and peace of Allaah be upon him) ever used to say “Allaahumma ihdini fiman hadayta/O Allaah, guide me among those whom You have guided…”) in obligatory prayers; rather he would offer a supplication that was appropriate to that calamity. On one occasion, he (blessings and peace of Allaah be upon him) prayed for some of the weak and oppressed people, asking Allaah to save them, until they came (to him in Madeenah). End quote.
Based on this, the worshipper should choose a supplication that is appropriate to the calamity, and say that.
Whoever says the du’aa’ of the Prophet (blessings and peace of Allaah be upon him) because it is appropriate to a calamity that has befallen the Muslim, such as saying with regard to that which has befallen us nowadays, “O Allaah, save the weak and oppressed believers in Gaza; O Allaah, help them; O Allaah, punish the Jews and Christians, and those who support and help them, severely; O Allaah, curse them; O Allaah, send upon them years like the years of Yoosuf,” has done well, because the supplication of the Prophet (blessings and peace of Allaah be upon him) is the best and most comprehensive supplication that can be offered.
And Allaah knows best.
Praise be to Allaah.
What Islam prescribes for Qunoot at times of calamity is that the supplication should be appropriate to the calamity, and that Du’aa’ al-Qunoot (“Allaahumma ihdina fiman hadayta/O Allaah, guide us and among those whom You have guided..”) should not be recited.
The Prophet (blessings and peace of Allaah be upon him) offered supplication (du’aa’) at times of calamity on a number of occasions, and his supplication was appropriate to the calamity for which he was praying Qunoot. When he prayed for the salvation of the weak and oppressed in Makkah, he said: “O Allaah, O Allaah, save al-Waleed ibn al-Waleed, Salamah ibn Hishaam, ‘Ayyaash ibn Abi Rabee’ah and the weak and oppressed believers.” When he prayed against some of the Arab tribes because of the severity of their enmity towards Allaah and His Messenger, he said: “O Allaah, punish Mudar severely and send upon them a famine like that of Yoosuf.” Narrated by Muslim (675).
When he (blessings of Allaah be upon him) prayed against some of the Arab tribes who had betrayed 70 of the Sahaabah and killed them, he prayed that they be cursed. It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (blessings and peace of Allaah be upon him) prayed Qunoot for a month in Zuhr, ‘Asr, Maghrib, ‘Isha’ and Fajr prayer, when he said: Sami’a Allaahu liman hamidah in the last rak’ah, praying against some tribes of Banu Sulaym, and against Ri’l, Dhakwaan and ‘Usayyah, and those who were behind him said Ameen. Narrated by Abu Dawood (1443). Ibn al-Qayyim said: A saheeh hadeeth. Zaad al-Ma’aad, 1/280; classed as hasan by al-Albaani in Saheeh Abi Dawood.
According to a report narrated by Muslim (679), he said: “O Allaah, curse Banu Lihyaan, Ri’l, Dhakwaan and ‘Usayyah, for they have disobeyed Allaah and His Messenger.”
According to a report narrated by al-Bukhaari (4070) from Ibn ‘Umar (may Allaah be pleased with him), he [Ibn ‘Umar] heard the Messenger of Allaah (blessings and peace of Allaah be upon him) say, when he lifted his head from bowing in the second rak’ah of Fajr: “O Allaah, curse So and so, and So and so, and So and so,” after he said Sami’a Allaahu liman hamidah, Rabbana wa laka’l-hamd.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
It is prescribed to say Qunoot at times of calamity, praying for the believers and praying against the disbelievers, in Fajr and other prayers. Thus ‘Umar said Qunoot when fighting the Christians, in his du’aa’ in which he said: “O Allaah, curse the disbelievers of the people of the Book…” Similarly, ‘Ali (may Allaah be pleased with him) once fought a people and said Qunoot and prayed against them. The person who is saying Qunoot should say, at the time of each calamity, a supplication that is appropriate to that calamity. If he names the believers for whom he is praying and the disbelievers against whom he is praying, that is good.
Majmoo’ al-Fataawa (22/271).
It says in Fataawa al-Lajnah al-Daa’imah (22/271):
It is proven that the Prophet (blessings and peace of Allaah be upon him) used to say Qunoot at times of calamity, praying against the aggressors among the disbelievers, and praying for the week and oppressed Muslims to be saved from the plots and captivity of the kaafirs. End quote.
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (4/45): He should say Qunoot with a supplication that is appropriate to the calamity that has come. Hence the Messenger (blessings and peace of Allaah be upon him) used to say Qunoot with words that were appropriate to the calamity, and he did not say “Allaahumma ihdini fiman hadayta/O Allaah, guide me among those whom You have guided…” as some of the common folk do. It is not narrated in any hadeeth, saheeh or da’eef, that the Messenger (blessings and peace of Allaah be upon him) ever used to say “Allaahumma ihdini fiman hadayta/O Allaah, guide me among those whom You have guided…”) in obligatory prayers; rather he would offer a supplication that was appropriate to that calamity. On one occasion, he (blessings and peace of Allaah be upon him) prayed for some of the weak and oppressed people, asking Allaah to save them, until they came (to him in Madeenah). End quote.
Based on this, the worshipper should choose a supplication that is appropriate to the calamity, and say that.
Whoever says the du’aa’ of the Prophet (blessings and peace of Allaah be upon him) because it is appropriate to a calamity that has befallen the Muslim, such as saying with regard to that which has befallen us nowadays, “O Allaah, save the weak and oppressed believers in Gaza; O Allaah, help them; O Allaah, punish the Jews and Christians, and those who support and help them, severely; O Allaah, curse them; O Allaah, send upon them years like the years of Yoosuf,” has done well, because the supplication of the Prophet (blessings and peace of Allaah be upon him) is the best and most comprehensive supplication that can be offered.
And Allaah knows best.
It is makrooh for the imam to single himself out in joint supplication to the exclusion of the people praying behind him
If the imam prays for himself during congregational prayer, is it considered to be a betrayal of the people praying behind him? Is that permissible, or must we pray for the members of the congregation?.
Praise be to Allaah.
What is meant by the du'aa' in which the imam and the people praying behind him all take part in a congregational prayer is where the imam says the du’aa’, and the people behind him say ameen. This is the case in which it is makrooh for the imam to single out himself in du'aa' to the exclusion of the people praying behind him. That is because of the report narrated from Thawbaan (may Allaah be pleased with him), who said: The Messenger of Allaah (blessings and peace of Allaah be upon him) said: “There are three things which it is not permissible for anyone to do: a man should not lead people in prayer and single himself out for du'aa' to the exclusion of them, and if he does that then he has betrayed them; and he should not look into a house before asking permission, and if he does that then he has entered; and he should not pray when he needs to relieve himself until he has done so.”
Narrated by Abu Dawood (no. 90) and al-Tirmidhi (37); he said the hadeeth of Thawbaan is a hasan hadeeth.
This hadeeth was classed as weak by Ibn Khuzaymah, Shaykh al-Islam Ibn Taymiyah, Ibn al-Qayyim and others.
See Da’eef Abi Dawood by Shaykh al-Albaani (12, 13).
If we assume that the hadeeth is sound, then what it means is what we mentioned at the beginning: singling himself out for mention in a du'aa' which he shares with the people praying behind him.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked about the words of the Prophet (blessings and peace of Allaah be upon him): “a man should not lead people in prayer and single himself out for du'aa' to the exclusion of them, and if he does that then he has betrayed them” -- is it mustahabb for the imam, every time he offers du'aa' to Allaah, glorified and exalted be He, to include the people praying behind him? Is it related in a saheeh report from the Prophet (blessings and peace of Allaah be upon him) that he singled himself out in du'aa' during his prayer to the exclusion of them? How can we reconcile between these two?
He answered:
It is proven in al-Saheehayn from Abu Hurayrah (may Allaah be pleased with him) that he said to the Prophet (blessings and peace of Allaah be upon him): When you are silent between the takbeer and recitation, what do you say? He said: “Allaahumma baa’id bayni wa bayna khataayaaya kama baa’adta bayna al-mashriqi wa’l-maghrib. Allaahumma naqqini min khataayaaya kama yunaqqa al-thawb al-abyad min al-danas. Allaahumma ighsilni min khataayaaya bi’l-thalji wa’l-maa’i wa’l-barad (O Allaah, put a great distance between me and my sins, as great as the distance You have made between the East and the West. O Allaah, cleanse me of sin as a white garment is cleansed from filth. O Allaah, wash away my sins with snow and water and hail).”
This is a saheeh hadeeth which clearly states that he prayed for himself alone when he was acting as an imam. Similarly, there is the hadeeth of ‘Ali concerning the opening du’aa’, which begins: “ I turn my face to the One Who created the heavens and the earth”, in which it says, “forgive me for no one forgives sin except You, and guide me to the best of attitudes for the one guides to the best of them except You, and divert bad deeds from me, for no one diverts bad deeds from me except You.”
Similarly, it is proven in al-Saheeh that he used to say after raising his head from bowing: “No one can withhold what You have given, and no one can give what You have withheld.”
All these hadeeths, which refer to his du'aa' after the tashahhud, are narrated in the singular, such as his words: “Allaahumma inni a’oodhu bika min ‘adhaabi jahannam wa min ‘adhaab il-qabri wa min fitnat il-mahyaa wa’l-mamaat wa min sharri fitnat il-maseeh il-dajjaal (O Allaah, I seek refuge with You from the torment of Hell and from the torment of the grave and from the trials of life and death and from the evil of the trial of the Dajjaal).”.”
the same applies to his du'aa' between the two prostrations, which is mentioned in al-Sunan in the hadeeth of Hudhayfah and in the hadeeth of Ibn ‘Abbaas, and in both cases the Prophet (blessings and peace of Allaah be upon him) was leading the prayer, on one occasion leading Hudhayfah and on the second occasion leading Ibn ‘Abbaas..
According to the hadeeth of Hudhayfah, he said, “Lord forgive me, Lord forgive me,” and according to the hadeeth of Ibn Abbaas, he said: “Forgive me, have mercy on me, guide me, pardon me, and grant me provision” and so on.
These hadeeths which appear in the books of Saheeh and Sunan, indicate that in these places the imam may say du’aa’ in the singular. Similarly, scholars are agreed on that, as they were of the view that this type of du'aa' is prescribed.
Once this is understood, it will become clear that what is meant in the hadeeth mentioned -- if it is sound -- is the du'aa' in which the person praying behind the imam says ameen, such as du’aa’ al-Qunoot, when if the person says ameen then he is saying du’aa’. Allaah, may He be glorified and exalted, said to Moosa and Haroon (interpretation of the meaning: “Verily, the invocation of you both is accepted” [Yoonus 10:89]. And one of them was sayng the du’aa’ and the other was saying ameen.
If the person praying behind the imam is saying ameen to the du'aa' of the imam, then the imam should offer the du’aa’ in the plural form, as in the du’aa’ of al-Faatihah, “Guide us to the Straight Way”. The person praying behind the imam of says ameen because he believes that the imam is offering du’aa’ for both of them together, so if he does not do that then the imam has betrayed the person praying behind him.
As for the places in which each person offers supplication on his own behalf, as in the opening du’aa’, following the tashahhud and so on, where the person praying behind the imam is offering supplication for himself, then the imam may offer supplication for himself. End quote.
Majmoo’ al-Fataawa (23/116-118)
Al-Iraqi (may Allaah have mercy on him) said:
Part of the etiquette of supplication is that the one who offers du'aa' in a gathering should not single himself out for du'aa' among them, or single himself and some of them out but not all of them. All the members of the congregation should be included in the du’aa’ by the imam, so he should not single himself out to the exclusion of the people praying behind him, because of the report narrated by Abu Dawood and al-Tirmidhi from the hadeeth of Thawbaan (may Allaah have mercy on him) who said: The Messenger of Allaah (blessings and peace of Allaah be upon him) said: “A man should not lead people in prayer and single himself out for du'aa' to the exclusion of them, and if he does that then he has betrayed them.” al-Tirmidhi said: it is a hasan hadeeth.
The apparent meaning is that this is to be understood as referring to that in which the people praying behind him do not take part in saying the du’aa’, such as du’aa’ al-Qunoot and the like. As for that which everybody says, such as saying between the two prostrations, “O Allaah forgive me and have mercy on me and guide me,” each of the people praying behind him says this du’aa’, so there is nothing wrong in that case with saying it in the singular. But some of the people praying behind him may omit that because they forget or they do not know this is mustahabb. In that case the imam should make the pronoun plural. End quote.
Tarh al-Tathreeb (2/136-137)
And Allaah knows best.
Praise be to Allaah.
What is meant by the du'aa' in which the imam and the people praying behind him all take part in a congregational prayer is where the imam says the du’aa’, and the people behind him say ameen. This is the case in which it is makrooh for the imam to single out himself in du'aa' to the exclusion of the people praying behind him. That is because of the report narrated from Thawbaan (may Allaah be pleased with him), who said: The Messenger of Allaah (blessings and peace of Allaah be upon him) said: “There are three things which it is not permissible for anyone to do: a man should not lead people in prayer and single himself out for du'aa' to the exclusion of them, and if he does that then he has betrayed them; and he should not look into a house before asking permission, and if he does that then he has entered; and he should not pray when he needs to relieve himself until he has done so.”
Narrated by Abu Dawood (no. 90) and al-Tirmidhi (37); he said the hadeeth of Thawbaan is a hasan hadeeth.
This hadeeth was classed as weak by Ibn Khuzaymah, Shaykh al-Islam Ibn Taymiyah, Ibn al-Qayyim and others.
See Da’eef Abi Dawood by Shaykh al-Albaani (12, 13).
If we assume that the hadeeth is sound, then what it means is what we mentioned at the beginning: singling himself out for mention in a du'aa' which he shares with the people praying behind him.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked about the words of the Prophet (blessings and peace of Allaah be upon him): “a man should not lead people in prayer and single himself out for du'aa' to the exclusion of them, and if he does that then he has betrayed them” -- is it mustahabb for the imam, every time he offers du'aa' to Allaah, glorified and exalted be He, to include the people praying behind him? Is it related in a saheeh report from the Prophet (blessings and peace of Allaah be upon him) that he singled himself out in du'aa' during his prayer to the exclusion of them? How can we reconcile between these two?
He answered:
It is proven in al-Saheehayn from Abu Hurayrah (may Allaah be pleased with him) that he said to the Prophet (blessings and peace of Allaah be upon him): When you are silent between the takbeer and recitation, what do you say? He said: “Allaahumma baa’id bayni wa bayna khataayaaya kama baa’adta bayna al-mashriqi wa’l-maghrib. Allaahumma naqqini min khataayaaya kama yunaqqa al-thawb al-abyad min al-danas. Allaahumma ighsilni min khataayaaya bi’l-thalji wa’l-maa’i wa’l-barad (O Allaah, put a great distance between me and my sins, as great as the distance You have made between the East and the West. O Allaah, cleanse me of sin as a white garment is cleansed from filth. O Allaah, wash away my sins with snow and water and hail).”
This is a saheeh hadeeth which clearly states that he prayed for himself alone when he was acting as an imam. Similarly, there is the hadeeth of ‘Ali concerning the opening du’aa’, which begins: “ I turn my face to the One Who created the heavens and the earth”, in which it says, “forgive me for no one forgives sin except You, and guide me to the best of attitudes for the one guides to the best of them except You, and divert bad deeds from me, for no one diverts bad deeds from me except You.”
Similarly, it is proven in al-Saheeh that he used to say after raising his head from bowing: “No one can withhold what You have given, and no one can give what You have withheld.”
All these hadeeths, which refer to his du'aa' after the tashahhud, are narrated in the singular, such as his words: “Allaahumma inni a’oodhu bika min ‘adhaabi jahannam wa min ‘adhaab il-qabri wa min fitnat il-mahyaa wa’l-mamaat wa min sharri fitnat il-maseeh il-dajjaal (O Allaah, I seek refuge with You from the torment of Hell and from the torment of the grave and from the trials of life and death and from the evil of the trial of the Dajjaal).”.”
the same applies to his du'aa' between the two prostrations, which is mentioned in al-Sunan in the hadeeth of Hudhayfah and in the hadeeth of Ibn ‘Abbaas, and in both cases the Prophet (blessings and peace of Allaah be upon him) was leading the prayer, on one occasion leading Hudhayfah and on the second occasion leading Ibn ‘Abbaas..
According to the hadeeth of Hudhayfah, he said, “Lord forgive me, Lord forgive me,” and according to the hadeeth of Ibn Abbaas, he said: “Forgive me, have mercy on me, guide me, pardon me, and grant me provision” and so on.
These hadeeths which appear in the books of Saheeh and Sunan, indicate that in these places the imam may say du’aa’ in the singular. Similarly, scholars are agreed on that, as they were of the view that this type of du'aa' is prescribed.
Once this is understood, it will become clear that what is meant in the hadeeth mentioned -- if it is sound -- is the du'aa' in which the person praying behind the imam says ameen, such as du’aa’ al-Qunoot, when if the person says ameen then he is saying du’aa’. Allaah, may He be glorified and exalted, said to Moosa and Haroon (interpretation of the meaning: “Verily, the invocation of you both is accepted” [Yoonus 10:89]. And one of them was sayng the du’aa’ and the other was saying ameen.
If the person praying behind the imam is saying ameen to the du'aa' of the imam, then the imam should offer the du’aa’ in the plural form, as in the du’aa’ of al-Faatihah, “Guide us to the Straight Way”. The person praying behind the imam of says ameen because he believes that the imam is offering du’aa’ for both of them together, so if he does not do that then the imam has betrayed the person praying behind him.
As for the places in which each person offers supplication on his own behalf, as in the opening du’aa’, following the tashahhud and so on, where the person praying behind the imam is offering supplication for himself, then the imam may offer supplication for himself. End quote.
Majmoo’ al-Fataawa (23/116-118)
Al-Iraqi (may Allaah have mercy on him) said:
Part of the etiquette of supplication is that the one who offers du'aa' in a gathering should not single himself out for du'aa' among them, or single himself and some of them out but not all of them. All the members of the congregation should be included in the du’aa’ by the imam, so he should not single himself out to the exclusion of the people praying behind him, because of the report narrated by Abu Dawood and al-Tirmidhi from the hadeeth of Thawbaan (may Allaah have mercy on him) who said: The Messenger of Allaah (blessings and peace of Allaah be upon him) said: “A man should not lead people in prayer and single himself out for du'aa' to the exclusion of them, and if he does that then he has betrayed them.” al-Tirmidhi said: it is a hasan hadeeth.
The apparent meaning is that this is to be understood as referring to that in which the people praying behind him do not take part in saying the du’aa’, such as du’aa’ al-Qunoot and the like. As for that which everybody says, such as saying between the two prostrations, “O Allaah forgive me and have mercy on me and guide me,” each of the people praying behind him says this du’aa’, so there is nothing wrong in that case with saying it in the singular. But some of the people praying behind him may omit that because they forget or they do not know this is mustahabb. In that case the imam should make the pronoun plural. End quote.
Tarh al-Tathreeb (2/136-137)
And Allaah knows best.
Is it permissible for him to ask Allaah for the girl who died and to whom he wanted to propose marriage to let her be his bride in Paradise?
The daughter of my maternal uncle died in an accident, and I was intending to propose marriage to her. Is it permissible to pray to Allaah to make her my bride in Paradise, or is this overstepping the mark in du’aa’? May Allaah reward you with good.
Praise be to Allaah.
First of all, we ask Allaah to encompass that girl with His mercy, and to admit her to His Paradise, and to bless her family and all her relatives with patience and consolation.
We advise you to treat her parents kindly, and help them to overcome their trial. With regard to yourself, we advise you to accept the decree of Allaah and to have faith that all things are in His hand (?), and that He controls all things in this universe, and He has great wisdom and He cannot questioned as to what He does, while they will be questioned.
With regard to your question about praying that this girl will be your wife in Paradise, there is no reason why you should not do that, if Allaah wills, and you may pray for that.
But what we would prefer for you is to pray to Allaah for mercy and forgiveness, and to raise her in status in Paradise. This is what will benefit her from you, and you will be rewarded for it, if Allaah Wills.
We are afraid that you may exaggerate about this matter, or use this du’aa’ too much, and that it may increase your attachment to her and affects your life or distract you from seeking that which will keep you chaste in this world, namely halaal marriage. We should also point out to you, so that you will not go to extremes in your attachment to her, that she has died and is a non-mahram to you, so be aware of going to extremes in expressing grief and sorrow for what you have missed out on, for Allaah has set an appointed time for all things.
We remind you of the verses in which Allaah says (interpretation of the meaning):
“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As‑ Saabiroon (the patient).
156. Who, when afflicted with calamity, say: ‘Truly, to Allaah we belong and truly, to Him we shall return.’
157. They are those on whom are the Salawaat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones”
[al-Baqarah 2:155-157]
Shaykh al-Sa’di (may Allaah have mercy on him) said:
Allaah tells us that He will inevitably test His slaves with trials, so as to differentiate those who are sincere from those who are lying, those who panic from those who have patience. This is His way with His slaves, because if ease were to continue with those who believe and no trials were to befall them, there would be no distinction between those who have faith and those who do not, which leads to corruption. The wisdom of Allaah dictates that the people of good should be differentiated from the people of evil.
This is the purpose of trials, not to take away what the believers have of faith or to turn them away from their religion. Allaah never causes the faith of the believers to be lost, and He tells us in this verse that He will test His slaves “with something of fear” from enemies, “ and hunger” i.e. He will test them with a little of both, because if He were to test them with extreme fear or with extreme hunger, they would be doomed, but the point of trials is to show this distinction, not to doom people.
“loss of wealth” this includes all kinds of loss of wealth such as disasters coming from the heavens, drowning, loss, seizing of wealth by wrongdoers such as unjust kings, banditry and so on.
“lives” i.e. loss of loved ones such as children, relatives and friends from various kinds of disease in a person's body or in the body of those whom he loves. “and fruits” means grains, the fruit of date palms and all other trees and vegetables, due to hail or cold or fire or a catastrophe such as locusts and the like.
These things will inevitably happen because the All-knowing All-aware has told us of them, so they happened as He told us. When they happen, people fall into one of two categories, those who panic and those who are patient. The one who panics suffers two calamities: the loss of a loved one, which is a calamity, and the loss of what is greater than it, which is the reward he could have attained if he had followed the command of Allaah to exercise patience, so he incurs loss and deprivation and a decline in the faith that he has; he misses out on patience, acceptance and gratitude and there befalls him the divine wrath which is indicative of great loss.
As for the one whom Allaah helps to be patient when these calamities come, he controls himself and does not express discontent in word or deed; he seeks reward for that which is with Allaah and realises that the reward he will attain by being patient is greater than the calamity that has befallen him. Indeed the calamity is in fact a blessing because it becomes a way to attain something that is better and more beneficial. He has obeyed the command of Allaah and attained reward. Hence Allaah says: “but give glad tidings to As‑ Saabiroon (the patient)”, i.e. give them the glad tidings that they will be given their reward without reckoning.
The patient are those who have earned these great glad tidings and bountiful gift from Allaah. Then He describes them as “ [those] who, when afflicted with calamity”, which refers to everything that pains the heart or body or both, of those things mentioned above.
“[they] say: ‘Truly, to Allaah we belong” i.e. we are slaves of Allaah, subject to His command and control; we have no control whatsoever over ourselves or our wealth. If He tests us with any of those things, the Most Merciful of those who show mercy sas disposed of His slaves and their possessions, and there can be no objection to Him; rather it is a part of a person's full and complete submission and servitude to Allaah (‘uboodiyyah) to know that calamity has come from the All-Wise, Who is more merciful to His slave than he is himself, and that requires him to be pleased with Allaah and to give thanks to Him for His decree, because that is better for His slave, even if he does not realize that, as we all belong to Allaah, then to Him we will return on the Day of Resurrection, then each person will be requited for his actions. So if we are patient and seek reward with Him, we will find an abundant reward with Him; but if we panic and get angry, there our lot will be no more than divine wrath and loss of reward. So each person belongs to Allaah and will return to Him, and this is one of the strongest means of being patient.
“They” i.e. those who are described above as being patient “are those on whom are the Salawaat (i.e. who are blessed and will be forgiven) from their Lord” i.e. praise and speaking of their virtue. “and (they are those who) receive His Mercy”, which is abundant. Part of His mercy towards them is that He helps them to be patient, by means of which they attain the reward in full. “and it is they who are the guided ones”, those who know the truth, which in this context refers to their knowledge that they belong to Allaah, that they will return to Him, and they act upon it, and that is their patience for the sake of Allaah.
This verse indicates that the one who is not patient will have the opposite of what they have, so he will be blamed by Allaah and punished, misguided and will suffer loss. How great is the difference between the two groups and how little is the effort of those who are patient, and how great is the pain of those who panic.
These two verses tell us that we should think about calamities before they happen, so as to reduce their impact and make them easier to bear if they do happen, and explain how to respond to them if they happen, which is with patience. And they explain what helps one to be patient, the reward that the patient person will have and they describe the situation of the one who is not patient, which is the opposite of patience. And they tell us that these calamities and trials are the law of Allaah and one can never find any alternative to the law of Allaah, and they describe different kinds of calamities. End quote.
Tafseer al-Sa’di (p. 75).
Think about these words of the Prophet (blessings and peace of Allaah be upon him) and these teachings of the salaf:
it was narrated that there Mother of the Believers, Umm Salamah (may Allaah be pleased with her), said: I heard the Messenger of Allaah (blessings and peace of Allaah be upon him) say: “There is no Muslim who is stricken with a calamity and says what Allaah has enjoined – ‘Verily to Allaah we belong and unto Him is our return. O Allaah, reward me for my affliction and compensate me with something better’ – but Allaah will compensate him with something better.”
She said: When Abu Salamah died, I said: Who among the Muslims is better than Abu Salamah, the first household to migrate to join the Messenger of Allaah (blessings and peace of Allaah be upon him)? Then I said it, and Allaah compensated me with the Messenger of Allaah (blessings and peace of Allaah be upon him).
She said: The Messenger of Allaah (blessings and peace of Allaah be upon him) sent Haatib ibn Abi Balta’ah to me with his proposal of marriage, but I said: I have a daughter and I am of a jealous nature. He said: “As for her daughter, we will pray to Allaah to make her independent of her, and I pray that Allaah will take away her jealousy.”
Narrated by Muslim in his Saheeh (918).
So pray to Allaah to reward you for your calamity and compensate you with someone better than her. Also pray to Allaah for this girl and for all the deceased Muslims, asking for mercy and forgiveness for them.
And Allaah knows best.
Praise be to Allaah.
First of all, we ask Allaah to encompass that girl with His mercy, and to admit her to His Paradise, and to bless her family and all her relatives with patience and consolation.
We advise you to treat her parents kindly, and help them to overcome their trial. With regard to yourself, we advise you to accept the decree of Allaah and to have faith that all things are in His hand (?), and that He controls all things in this universe, and He has great wisdom and He cannot questioned as to what He does, while they will be questioned.
With regard to your question about praying that this girl will be your wife in Paradise, there is no reason why you should not do that, if Allaah wills, and you may pray for that.
But what we would prefer for you is to pray to Allaah for mercy and forgiveness, and to raise her in status in Paradise. This is what will benefit her from you, and you will be rewarded for it, if Allaah Wills.
We are afraid that you may exaggerate about this matter, or use this du’aa’ too much, and that it may increase your attachment to her and affects your life or distract you from seeking that which will keep you chaste in this world, namely halaal marriage. We should also point out to you, so that you will not go to extremes in your attachment to her, that she has died and is a non-mahram to you, so be aware of going to extremes in expressing grief and sorrow for what you have missed out on, for Allaah has set an appointed time for all things.
We remind you of the verses in which Allaah says (interpretation of the meaning):
“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As‑ Saabiroon (the patient).
156. Who, when afflicted with calamity, say: ‘Truly, to Allaah we belong and truly, to Him we shall return.’
157. They are those on whom are the Salawaat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones”
[al-Baqarah 2:155-157]
Shaykh al-Sa’di (may Allaah have mercy on him) said:
Allaah tells us that He will inevitably test His slaves with trials, so as to differentiate those who are sincere from those who are lying, those who panic from those who have patience. This is His way with His slaves, because if ease were to continue with those who believe and no trials were to befall them, there would be no distinction between those who have faith and those who do not, which leads to corruption. The wisdom of Allaah dictates that the people of good should be differentiated from the people of evil.
This is the purpose of trials, not to take away what the believers have of faith or to turn them away from their religion. Allaah never causes the faith of the believers to be lost, and He tells us in this verse that He will test His slaves “with something of fear” from enemies, “ and hunger” i.e. He will test them with a little of both, because if He were to test them with extreme fear or with extreme hunger, they would be doomed, but the point of trials is to show this distinction, not to doom people.
“loss of wealth” this includes all kinds of loss of wealth such as disasters coming from the heavens, drowning, loss, seizing of wealth by wrongdoers such as unjust kings, banditry and so on.
“lives” i.e. loss of loved ones such as children, relatives and friends from various kinds of disease in a person's body or in the body of those whom he loves. “and fruits” means grains, the fruit of date palms and all other trees and vegetables, due to hail or cold or fire or a catastrophe such as locusts and the like.
These things will inevitably happen because the All-knowing All-aware has told us of them, so they happened as He told us. When they happen, people fall into one of two categories, those who panic and those who are patient. The one who panics suffers two calamities: the loss of a loved one, which is a calamity, and the loss of what is greater than it, which is the reward he could have attained if he had followed the command of Allaah to exercise patience, so he incurs loss and deprivation and a decline in the faith that he has; he misses out on patience, acceptance and gratitude and there befalls him the divine wrath which is indicative of great loss.
As for the one whom Allaah helps to be patient when these calamities come, he controls himself and does not express discontent in word or deed; he seeks reward for that which is with Allaah and realises that the reward he will attain by being patient is greater than the calamity that has befallen him. Indeed the calamity is in fact a blessing because it becomes a way to attain something that is better and more beneficial. He has obeyed the command of Allaah and attained reward. Hence Allaah says: “but give glad tidings to As‑ Saabiroon (the patient)”, i.e. give them the glad tidings that they will be given their reward without reckoning.
The patient are those who have earned these great glad tidings and bountiful gift from Allaah. Then He describes them as “ [those] who, when afflicted with calamity”, which refers to everything that pains the heart or body or both, of those things mentioned above.
“[they] say: ‘Truly, to Allaah we belong” i.e. we are slaves of Allaah, subject to His command and control; we have no control whatsoever over ourselves or our wealth. If He tests us with any of those things, the Most Merciful of those who show mercy sas disposed of His slaves and their possessions, and there can be no objection to Him; rather it is a part of a person's full and complete submission and servitude to Allaah (‘uboodiyyah) to know that calamity has come from the All-Wise, Who is more merciful to His slave than he is himself, and that requires him to be pleased with Allaah and to give thanks to Him for His decree, because that is better for His slave, even if he does not realize that, as we all belong to Allaah, then to Him we will return on the Day of Resurrection, then each person will be requited for his actions. So if we are patient and seek reward with Him, we will find an abundant reward with Him; but if we panic and get angry, there our lot will be no more than divine wrath and loss of reward. So each person belongs to Allaah and will return to Him, and this is one of the strongest means of being patient.
“They” i.e. those who are described above as being patient “are those on whom are the Salawaat (i.e. who are blessed and will be forgiven) from their Lord” i.e. praise and speaking of their virtue. “and (they are those who) receive His Mercy”, which is abundant. Part of His mercy towards them is that He helps them to be patient, by means of which they attain the reward in full. “and it is they who are the guided ones”, those who know the truth, which in this context refers to their knowledge that they belong to Allaah, that they will return to Him, and they act upon it, and that is their patience for the sake of Allaah.
This verse indicates that the one who is not patient will have the opposite of what they have, so he will be blamed by Allaah and punished, misguided and will suffer loss. How great is the difference between the two groups and how little is the effort of those who are patient, and how great is the pain of those who panic.
These two verses tell us that we should think about calamities before they happen, so as to reduce their impact and make them easier to bear if they do happen, and explain how to respond to them if they happen, which is with patience. And they explain what helps one to be patient, the reward that the patient person will have and they describe the situation of the one who is not patient, which is the opposite of patience. And they tell us that these calamities and trials are the law of Allaah and one can never find any alternative to the law of Allaah, and they describe different kinds of calamities. End quote.
Tafseer al-Sa’di (p. 75).
Think about these words of the Prophet (blessings and peace of Allaah be upon him) and these teachings of the salaf:
it was narrated that there Mother of the Believers, Umm Salamah (may Allaah be pleased with her), said: I heard the Messenger of Allaah (blessings and peace of Allaah be upon him) say: “There is no Muslim who is stricken with a calamity and says what Allaah has enjoined – ‘Verily to Allaah we belong and unto Him is our return. O Allaah, reward me for my affliction and compensate me with something better’ – but Allaah will compensate him with something better.”
She said: When Abu Salamah died, I said: Who among the Muslims is better than Abu Salamah, the first household to migrate to join the Messenger of Allaah (blessings and peace of Allaah be upon him)? Then I said it, and Allaah compensated me with the Messenger of Allaah (blessings and peace of Allaah be upon him).
She said: The Messenger of Allaah (blessings and peace of Allaah be upon him) sent Haatib ibn Abi Balta’ah to me with his proposal of marriage, but I said: I have a daughter and I am of a jealous nature. He said: “As for her daughter, we will pray to Allaah to make her independent of her, and I pray that Allaah will take away her jealousy.”
Narrated by Muslim in his Saheeh (918).
So pray to Allaah to reward you for your calamity and compensate you with someone better than her. Also pray to Allaah for this girl and for all the deceased Muslims, asking for mercy and forgiveness for them.
And Allaah knows best.
Is the supplication of an insane person answered?
Does the duaa of an insane person count?.
Praise be to Allaah.
There is nothing in the Sunnah to indicate that the supplication of an insane person is answered, so it is not permissible to claim that unless there is evidence to prove it, and there is nothing in the evidence that bears witness to that. Perhaps the origin of this claim comes from exaggeration of the Sufis thought concerning the insane and the simple-minded, or from the way in which the common folk go to extremes in mistreating these insane people. Many people wrong them and mistreat them unlawfully, and others think that they are better than same people or that they have a high status in worship or a special status before Allaah.
Rather we go further than that and say that the supplication of an insane person is not based on understanding and knowledge, so it does not fulfil the meaning of supplication which is worship and which implies that the person who is offering the supplication has in mind the meanings of Divinity and Lordship and the might of Allaah, may He be glorified and exalted, and he has in mind his need and submission and humility before Allaah. If an insane person says supplication, he is only uttering words that he does not know the meaning of and does not intend what they imply. Can something like this be called supplication, let alone be claimed that it is accepted and answered by Allaah?
But some of these insane people, who are not accountable, may have some understanding of some things and may be able to distinguish between the one who treats him kindly and honours him and the one who mistreats him and scorns him, so he may say some good words and supplication for the one who is kind to him. He may also supplicate against the one who mistreats him and scorns him, and it is not unlikely that his supplication may be answered in that case, especially if he is wronged and is seeking help against the one who wrongs him.
But saying in absolute terms that the supplication of the insane person is answered is something for which there is no evidence; rather it is speaking about Allaah without knowledge.
And Allaah knows best.
Praise be to Allaah.
There is nothing in the Sunnah to indicate that the supplication of an insane person is answered, so it is not permissible to claim that unless there is evidence to prove it, and there is nothing in the evidence that bears witness to that. Perhaps the origin of this claim comes from exaggeration of the Sufis thought concerning the insane and the simple-minded, or from the way in which the common folk go to extremes in mistreating these insane people. Many people wrong them and mistreat them unlawfully, and others think that they are better than same people or that they have a high status in worship or a special status before Allaah.
Rather we go further than that and say that the supplication of an insane person is not based on understanding and knowledge, so it does not fulfil the meaning of supplication which is worship and which implies that the person who is offering the supplication has in mind the meanings of Divinity and Lordship and the might of Allaah, may He be glorified and exalted, and he has in mind his need and submission and humility before Allaah. If an insane person says supplication, he is only uttering words that he does not know the meaning of and does not intend what they imply. Can something like this be called supplication, let alone be claimed that it is accepted and answered by Allaah?
But some of these insane people, who are not accountable, may have some understanding of some things and may be able to distinguish between the one who treats him kindly and honours him and the one who mistreats him and scorns him, so he may say some good words and supplication for the one who is kind to him. He may also supplicate against the one who mistreats him and scorns him, and it is not unlikely that his supplication may be answered in that case, especially if he is wronged and is seeking help against the one who wrongs him.
But saying in absolute terms that the supplication of the insane person is answered is something for which there is no evidence; rather it is speaking about Allaah without knowledge.
And Allaah knows best.
There is nothing wrong with asking the readers of the club to make du’aa’ for a Muslim who is going through difficulties
Sometimes in our club -- which is an Islamic women's club -- we announce that one of the sisters is going through some hardships or that she is sick and needs du’aa’s, and the sisters come in and make du’aa’ for her. Is this action an innovation? Is it regarded as communal du’aa’, as we have set aside a spot for this purpose, and for chatting and socializing.
Praise be to Allaah.
The communal dhikr which the scholars have warned against takes two well-known forms:
(i) Where all those present recite a wird or dhikr in unison
(ii) Where the leader of the circle says something, and those present repeat after him.
The kind of asking for du’aa’s that is mentioned in the question does not come under this heading. When the Prophet (blessings and peace of Allaah be upon him) had finished burying the deceased person, he would stand over the grave and say: “Pray for forgiveness for your brother and ask that he be made steadfast, for right now he is being questioned.” Narrated by Abu Dawood (3221); classed as saheeh by al-Albaani in Saheeh Abi Dawood.
And it was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (blessings and peace of Allaah be upon him) announced the death of the Negus, the ruler of Abyssinia, to us on the day that he died, and he said: “Ask for forgiveness for your brother.” Narrated by al-Bukhaari (1263) and Muslim (951).
Based on that, there does not seem to be anything wrong with what the sisters are doing in this club; rather it is something that is prescribed in sharee’ah because it is pointing the way to goodness and helping one who is in need.
The Prophet (blessings and peace of Allaah be upon him) encouraged making du’aa’ for a Muslim in his absence. He said: There is no Muslim who prays for his brother in his absence, but the angel says: And you will have something similar.”
Narrated by Muslim (2732).
And Allaah knows best.
And importantly& note that we want to talk about and share with you it is about Quran reading and doing Quran recitation online to comprehend it, Ramadan is the month when the mind blowing Holy Quran has been uncovered. A miracle by the Maker of the worlds, Allah (SWT) Should we not spiritualize him by reading Quran the endowment he has sent down for us and we should & learn Arabic Quran by heart to have the power of it and we as Moslem should try to Learn Quran with translation to comprehend it while we do Quran memorization and let our heart fill will teardrops of glory and wash away our sins in the month of Ramadan many people teach quran and we should participate in teaching quran as much as we could. important note to before starting to read koran& After social intercourse or menstrual bleeding one must not touch the holy Quran or do quran recitation and also not do quran memorization until after bathing non-Muslim should not handle the religious writing, but may concentrate to Quran online. Based upon all these things in your thoughts when one is not reading or reciting holy Quran it ought to be closed and stored in nice and clean position, it should never be placed on floor or in a toilet and Muslim will require to focus on reading Quran the tajweed quran and its patterns with a proper institute.
End from online Quran reciter blog.
Praise be to Allaah.
The communal dhikr which the scholars have warned against takes two well-known forms:
(i) Where all those present recite a wird or dhikr in unison
(ii) Where the leader of the circle says something, and those present repeat after him.
The kind of asking for du’aa’s that is mentioned in the question does not come under this heading. When the Prophet (blessings and peace of Allaah be upon him) had finished burying the deceased person, he would stand over the grave and say: “Pray for forgiveness for your brother and ask that he be made steadfast, for right now he is being questioned.” Narrated by Abu Dawood (3221); classed as saheeh by al-Albaani in Saheeh Abi Dawood.
And it was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (blessings and peace of Allaah be upon him) announced the death of the Negus, the ruler of Abyssinia, to us on the day that he died, and he said: “Ask for forgiveness for your brother.” Narrated by al-Bukhaari (1263) and Muslim (951).
Based on that, there does not seem to be anything wrong with what the sisters are doing in this club; rather it is something that is prescribed in sharee’ah because it is pointing the way to goodness and helping one who is in need.
The Prophet (blessings and peace of Allaah be upon him) encouraged making du’aa’ for a Muslim in his absence. He said: There is no Muslim who prays for his brother in his absence, but the angel says: And you will have something similar.”
Narrated by Muslim (2732).
And Allaah knows best.
And importantly& note that we want to talk about and share with you it is about Quran reading and doing Quran recitation online to comprehend it, Ramadan is the month when the mind blowing Holy Quran has been uncovered. A miracle by the Maker of the worlds, Allah (SWT) Should we not spiritualize him by reading Quran the endowment he has sent down for us and we should & learn Arabic Quran by heart to have the power of it and we as Moslem should try to Learn Quran with translation to comprehend it while we do Quran memorization and let our heart fill will teardrops of glory and wash away our sins in the month of Ramadan many people teach quran and we should participate in teaching quran as much as we could. important note to before starting to read koran& After social intercourse or menstrual bleeding one must not touch the holy Quran or do quran recitation and also not do quran memorization until after bathing non-Muslim should not handle the religious writing, but may concentrate to Quran online. Based upon all these things in your thoughts when one is not reading or reciting holy Quran it ought to be closed and stored in nice and clean position, it should never be placed on floor or in a toilet and Muslim will require to focus on reading Quran the tajweed quran and its patterns with a proper institute.
End from online Quran reciter blog.
Tuesday 13 March 2012
An illegitimate daughter is asking, Whose daughter am I?
I'm an illegitimate child. I was conceived before my mother became Muslim. She became Muslim a few days before my birth. My parents married when I was 10 months old. My parents got divorced 2 years ago, after I disclosed sexual abuse by him. I have used my father's name since I was born and he has always accepted paternity of me. Do I need to change my name to my mother's name? I am 14 year old and have five siblings, all with my father's name. I read the answers on this site and all seemed to say that I should, but one answer by Shaykh 'Abd-Allah ibn Jibreen seemed to say the opposite. (Question Reference Number 5967) He stated that if the father accepts paternity, it is permissible to retain his name. Please clarify this issue for me.
Praise be to Allaah.
Firstly: we confirm that the illegitimate child has nothing to do with his parents’ crime, and that he has all the same rights as any other Muslim, male or female. He must also fear Allaah so that he may become one of the people of Paradise with whom Allaah is pleased.
Secondly: the scholars differed as to whether or not the child may be attributed to his adulterous father, if the woman was not married.
What that means is: if the woman was married and had a child six months after being married, then the child should be attributed to the father, and he cannot deny the child unless he divorces his wife by means of li’aan. If a man claims that he committed zina with this woman and that this is his illegitimate child, no attention should be paid to him, according to scholarly consensus, because the Prophet (peace and blessings of Allaah be upon him) said, “The child is to be attributed to the husband and the adulterer deserves nothing.” Narrated by al-Bukhaari, 2053; Muslim, 1457.
Ibn Qudaamah said: “The scholars were unanimously agreed that if a child is born to one man’s wife, and another man claims it is his child, the child is not to be attributed to the latter. The difference of opinion arises when a child is born outside of marriage.”
If the woman is not married, and she has a child as a result of zina, and the zaani (adulterer, man who committed zina) claims it is his child, should the child be attributed to him or not?
The majority of scholars are of the view that the child should not be attributed to him.
It was narrated from al-Hasan, Ibn Sireen, ‘Urwah, al-Nakha’i, Ishaaq and Sulaymaan ibn Yassaar that the child should be attributed to him.
This was also the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him).
Ibn Qudaamah also narrated this view from Abu Haneefah. He said: “ ‘Ali ibn ‘Aasim narrated that Abu Haneefah said: If a man commits zina with a woman and she gets pregnant from him, I do not see anything wrong with him marrying her even though she is pregnant, so as to conceal her (sin), and the child will be his child.” (al-Mughni, 9/122).
Ibn Muflih (may Allaah have mercy on him) said: Our shaykh [Ibn Taymiyah] favoured the view that a man may attribute to himself a child who is the result of zina with an unmarried woman. al-Furoo’, 6/625
Ibn Qudaamah (may Allaah have mercy on him) said: The illegitimate child should not be attributed to the zaani according to the majority of scholars, but al-Hasan and Ibn Sireen said: he may be attributed to the zaani if the hadd punishment has been carried out on him, and he may inherit from him. Ibraaheem said: He may be attributed to him if the hadd punishment of flogging has been carried out, or if he becomes the owner of the woman with whom he had intercourse. Ishaaq said: He may be attributed to him, and he quoted something similar from ‘Urwah and Sulaymaan ibn Yassaar.
Shaykh al-Islam (Ibn Taymiyah) said: There are also two views among the scholars concerning the zaani claiming the child as his if the woman is not married. The Prophet (peace and blessings of Allaah be upon him) said: “The child is to be attributed to the husband and the adulterer deserves nothing.” So he said that the child belongs to the husband, not the zaani. But if the woman is not married then this hadeeth is not applicable. ‘Umar attributed children born in the jaahiliyyah to their fathers, but this is not the place to discuss this issue in detail.
Al-Fataawa al-Kubra, 3/178
The majority of scholars quoted as evidence that the illegitimate child should not be attributed to the zaani the hadeeth narrated by Ahmad (7002), Abu Dawood (2265) and Ibn Maajah (2746) from ‘Amr ibn Shu’ayb from his father from his grandfather who said: “The Prophet (peace and blessings of Allaah be upon him) ruled that whoever is born to a slave woman who was not owned by his father, or (was born to) a free woman with whom (the father) committed zina, then he cannot be attributed to him nor can he inherit, even if the one to whom he is attributed claims him as a son. He is the child of fornication whether his mother was a free woman or a slave.”
This hadeeth was classed as hasan by al-Albaani in Saheeh Abi Dawood, and by al-Arna’oot in Tahqeeq al-Musnad. It was quoted as evidence by Ibn Muflih to support the view of the majority.
The Prophet (peace and blessings of Allaah be upon him) ruled that the illegitimate child should not be attributed to the zaani and could not inherit from him, even if the zaani claimed him as his child.
Undoubtedly attributing the child to a particular person is a serious matter on which many rulings of sharee’ah depend, such as matters of inheritance, who is forbidden for marriage (mahrams) and who are his relatives.
The point is that the fatwa which says that the illegitimate child should not be attributed to the zaani is in accordance with the view of the majority of scholars.
With regard to Shaykh Ibn Jibreen (may Allaah preserve him), perhaps he based his view on the other scholarly view which we have mentioned above.
Based on the view of the majority, the illegitimate child – whether male or female – should not be attributed to the zaani, and should not be described as his child. Rather he should be attributed to his mother; he is a mahram for her and may inherit from her like all her other children.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: “With regard to the child who is born as a result of zina, he is the child of his mother, not of his father, because of the general meaning of the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said: ‘The child is to be attributed to the husband and the adulterer deserves nothing’ – i.e., this is not his child. This is what the hadeeth means. If the man marries her after repenting, then the child has been conceived before marriage and repentance and is not his child; he cannot inherit from the man who committed zina even if he claims him as his child, because he is not his legitimate child.”
From Fataawa Islamiyyah, 3/370.
In Fataawa al-Shaykh Muhammad ibn Ibraaheem (11/146) it says: The child who is created from the sperm of the zaani cannot be called the child of the zaani.
And Allaah knows best.
The punishment for homosexuality
What is the punishment for homosexuality? Is there any differentiation between the one who does it and the one to whom it is done?.
Praise be to Allaah.
Firstly:
The crime of homosexuality is one of the greatest of crimes, the worst of sins and the most abhorrent of deeds, and Allaah punished those who did it in a way that He did not punish other nations. It is indicative of violation of the fitrah, total misguidance, weak intellect and lack of religious commitment, and it is a sign of doom and deprivation of the mercy of Allaah. We ask Allaah to keep us safe and sound.
Allaah says (interpretation of the meaning):
“And (remember) Loot (Lot), when he said to his people: ‘Do you commit the worst sin such as none preceding you has committed in the ‘Aalameen (mankind and jinn)?
81. ‘Verily, you practise your lusts on men instead of women. Nay, but you are a people transgressing beyond bounds (by committing great sins).’
82. And the answer of his people was only that they said: ‘Drive them out of your town, these are indeed men who want to be pure (from sins)!’
83. Then We saved him and his family, except his wife; she was of those who remained behind (in the torment).
84. And We rained down on them a rain (of stones). Then see what was the end of the Mujrimoon (criminals, polytheists and sinners)”
[al-A’raaf 7:80-84]
“Verily, by your life (O Muhammad), in their wild intoxication, they were wandering blindly.
73. So As‑Saihah (torment — awful cry) overtook them at the time of sunrise.
74. And We turned (the towns of Sodom in Palestine) upside down and rained down on them stones of baked clay.
75. Surely, in this are signs for those who see (or understand or learn the lessons from the Signs of Allaah).
76. And verily, they (the cities) were right on the highroad (from Makkah to Syria, i.e. the place where the Dead Sea is now)”
[al-Hijr 15:72-76]
al-Tirmidhi (1456), Abu Dawood (4462)and Ibn Maajah (2561) narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever you find doing the action of the people of Loot, execute the one who does it and the one to whom it is done.”. Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
Ahmad (2915) narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet of Allaah (peace and blessings of Allaah be upon him) said: “May Allaah curse the one who does the action of the people of Loot, may Allaah curse the one who does the action of the people of Loot,” three times. This was classed as hasan by Shu’ayb al-Arna’oot in Tahqeeq al-Musnad.
The Sahaabah were unanimously agreed on the execution of homosexuals, but they differed as to how they were to be executed. Some of them were of the view that they should be burned with fire, which was the view of ‘Ali (may Allaah be pleased with him) and also of Abu Bakr (may Allaah be pleased with him), as we shall see below. And some of them thought that they should be thrown down from a high place then have stones thrown at them. This was the view of Ibn ‘Abbaas (may Allaah be pleased with him).
Some of them thought that they should be stoned to death, which was narrated from both ‘Ali and Ibn ‘Abbaas (may Allaah be pleased with them).
After the Sahaabah, the fuqaha’ differed concerning the matter. Some of them said that the homosexual should be executed no matter what his situation, whether he is married or not.
Some of them said that he should be punished in the same way as an adulterer, so he should be stoned if he is married and flogged if he is not married.
Some of them said that a severe punishment should be carried out on him, as the judge sees fit.
Ibn al-Qayyim (may Allaah be pleased with him) discussed this issue at length, and he mentioned the evidence and arguments of the fuqaha’, but he supported the first view. This is explained in his book al-Jawaab al-Kaafi’ li man sa’ala ‘an al-Dawa’ al-Shaafi, which he wrote to deal with this immoral action. We will quote some of what he said:
Because the evil consequences of homosexuality are among the worst of evil consequences, so its punishment is one of the most severe of punishments in this world and in the Hereafter.
The scholars differed as to whether it is to be punished more severely than zina, or whether the punishment for zina should be more severe, or whether the punishments should be the same. There are three points of view:
Abu Bakr al-Siddeeq, ‘Ali ibn Abi Taalib, Khaalid ibn al-Waleed, ‘Abd-Allaah ibn al-Zubayr, ‘Abd-Allaah ibn ‘Abbaas, Maalik, Ishaaq ibn Raahawayh, Imam Ahmad according to the more sound of the two reports from him and al-Shaafa’i according to one of his opinions, were of the view that the punishment for homosexuality should be more severe than the punishment for zina, and the punishment is execution in all cases, whether the person is married or not.
Al-Shaafa’i, according to the well-known view of his madhhab, and Imam Ahmad according to the other report narrated from him, were of the view that the punishment for the homosexual should be the same as the punishment for the adulterer.
Imam Abu Haneefah was of the view that the punishment for the homosexual should be less severe than the punishment for the adulterer, and it is a punishment to be determined by the judge (ta’zeer).
Those who favoured the first view, who are the majority of the ummah – and more than one scholar narrated that there was consensus among the Sahaabah on this point – said that there is no sin that brings worse consequences than homosexuality, and they are second only to the evil consequences of kufr, and they may be worse than the consequences of murder, as we shall see below in sha Allaah.
They said: Allaah did not test anyone with this major sin before the people of Loot, and He punished them with a punishment that He did not send upon any other nation; He combined all kinds of punishment for them, such as destruction, turning their houses upside down, causing them to be swallowed up by the earth, sending stones down upon them from the sky, taking away their sight, punishing them and making their punishment ongoing, and wreaking vengeance upon them such as was not wrought upon any other nation. That was because of the greatness of the evil consequences of this crime which the earth can hardly bear if it is committed upon it, and the angels flee to the farthest reaches of heaven and earth if they witness it, lest the punishment be sent upon those who do it and they be stricken along with them. The earth cries out to its Lord, may He be blessed and exalted, and the mountains almost shift from their places.
Killing the one to whom it is done is better for him than committing this act with him, because if a man commits sodomy with another man, in effect he kills him in such a way that there is no hope of life after that, unlike murder where the victim is wronged and is a martyr. They said: the evidence for that (i.e., that the evil consequences of homosexuality are worse than those of murder) is the fact that in the case of murder, Allaah gives the next of kin the choice: if he wishes he may have him executed and if he wishes he may let him off, but He enjoined executing the homosexual as a hadd punishment, as the companions of the Messenger of Allaah were unanimously agreed, and as is clearly indicated by the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) and there is no evidence to the contrary; rather this is what his companions and the Rightly-Guided Caliphs (may Allaah be pleased with them all) did.
It is narrated from Khaalid ibn al-Waleed that he found a man among one of the Arab tribes with whom men would have intercourse as with a woman. He wrote to Abu Bakr al-Siddeeq (may Allaah be pleased with him) and Abu Bakr al-Siddeeq consulted the Sahaabah (may Allaah be pleased with them). ‘Ali ibn Abi Taalib had the strongest opinion of all of them, and he said: “No one did that but one of the nations, and you know what Allaah did to them. I think that he should be burned with fire.” So Abu Bakr wrote to Khaalid and he had him burned.
‘Abd-Allaah ibn ‘Abbaas said: The highest point in the town should be found and the homosexual should be thrown head first from it, then stones should be thrown at him.
Ibn ‘Abbaas derived this hadd punishment from the punishment that Allaah sent upon the homosexuals of the people of Loot.
Ibn ‘Abbaas is the one who narrated from the Prophet (peace and blessings of Allaah be upon him) the words: “Whoever you find doing the action of the people of Loot, execute the one who does it and the one to whom it is done.” This was narrated by the authors of al-Sunan and was classed as saheeh by Ibn Hibbaan and others. Imam Ahmad quoted this hadeeth as evidence, and its isnaad meets the conditions of al-Bukhaari.
They said: and it is narrated that he said: “May Allaah curse the one who does the action of the people of Loot, may Allaah curse the one who does the action of the people of Loot, may Allaah curse the one who does the action of the people of Loot,” and it is not narrated that he cursed the adulterer three times in one hadeeth. He cursed those who do a variety of major sins, but he did not curse any of them more than once, but he repeated the curse for the homosexual three times. The companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) agreed unanimously that the homosexual is to be executed, and none of them differed concerning that. Rather they differed as to the method of execution. Some people thought that this difference means that they disagreed about executing him, so they narrated it as a matter concerning which the Sahaabah differed, but it is a matter concerning which there was consensus among them, not a matter of difference.
And they said: Whoever ponders the words of Allaah (interpretation of the meaning):
“And come not near to unlawful sex. Verily, it is a Faahishah (i.e. anything that transgresses its limits: a great sin), and an evil way (that leads one to hell unless Allaah Forgives him)”
[al-Isra’ 17:32]
and what He says about homosexuality (interpretation of the meaning):
“And (remember) Loot (Lot), when he said to his people: Do you commit the worst sin such as none preceding you has committed in the ‘Aalameen (mankind and jinn)?”
[al-A’raaf 7:80]
will see the difference between them. When Allaah mentioned zina, He described it as a “great sin” (faahishah – indefinite) among other great sins, but when He mentioned homosexuality, He called it “the worst sin” (al-faahishah – definite). This suggests that it contains all the essence of evil and sin.
End quote from al-Jawaab al-Kaafi (p. 260-263).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: With regard to homosexuality, some of the scholars said that the hadd punishment for it is the same as the hadd punishment for zina, and it was said that it is less than that. But the correct view on which the Sahaabah were unanimously agreed is that both are to be killed, the active and the passive partners, whether they are married or not. The authors of al-Sunan narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever you find doing the action of the people of Loot, execute the one who does it and the one to whom it is done.” And Abu Dawood narrated from Ibn ‘Abbaas concerning the unmarried person who commits a homosexual act that he said: He is to be stoned. And something similar was narrated from ‘Ali ibn Abi Taalib (may Allaah be pleased with him). The Sahaabah did not differ concerning the ruling that the homosexual is to be executed, but they differed concerning the methods. It was narrated from Abu Bakr al-Siddeeq (may Allaah be pleased with him) that he is to be burned, and from others that he is to be executed.
It was narrated from some of them that a wall is to be knocked down on top of him until he dies beneath it.
And it is said that both should be detained in the foulest of places until they die.
It was narrated from some of them that he should be taken up to the highest place in the town and thrown down from it, to be followed with stones, as Allaah did to the people of Loot. This was narrated from Ibn ‘Abbaas. According to the other report, he is to be stoned. This was the view of the majority of the salaf. They said: because Allaah stoned the people of Loot, and stoning is prescribed for the zaani by analogy with the stoning of the homosexual. Both are to be stoned, whether they are free or slaves, or one of them is the slave of the other, if they have reached the age of puberty. If one of them has not reached the age of puberty, he is to be punished but not stoned, and none is to be stoned except one who has reached puberty. End quote from al-Siyaasah al-Shar’iyyah, p. 138.
Secondly:
The one to whom it is done is like the one who does it, because they both took part in the sin. So both are to be punished by execution, as it says in the hadeeth. But two exceptions may be made to that:
1 – One who is forced into sodomy by means of beating, death threats and the like. He is not subject to any hadd punishment.
It says in Sharh Muntaha al-Iraadaat (3/348): There is no hadd punishment if the one who has been sodomized is forced into it, such as if the one who did it overpowered him or threatened him with death or beating and the like. End quote.
2 – If the one to whom it was done is a minor and has not reached the age of puberty. There is no hadd punishment in this case, but he should be disciplined and punished in a way that will deter him from committing this crime, as stated above in the quotation from Shaykh al-Islam Ibn Taymiyah.
Ibn Qudaamah (may Allaah have mercy on him) narrated in al-Mughni (9/62) that there is no difference of opinion among the scholars concerning the fact that the hadd punishment should not be carried out on one who is insane or a boy who has not yet reached the age of puberty.
And Allaah knows best.
Ruling on being intimate with a non-mahram woman without intercourse
What is the ruling on being intimate with a non-mahram woman without intercourse in the vagina? Is anal intercourse regarded as sodomy?.
Praise be to Allaah.
Firstly:
It is by Allah’s wisdom that when He forbids a thing He forbids the things that lead to it, because indulging in things that may lead to haraam may make the heart inclined towards it, in such a way that the individual develops a psychological conflict between falling into this sin or the suffering that results from standing in the middle of the road, so that he is not shunning the haraam thing entirely, with the peace of mind that comes from keeping away from it, nor is he committing the sin and fulfilling the desires of his self that is inclined towards evil. In most cases of this type, the person will fall into major sins that he thought he would never commit, major sins that corrupt his religious and worldly affairs, ruin his life, and destroy the blessing in his wealth and children, as a befitting punishment for his sin, because he moved away from his Lord and transgressed His sacred limits, and did not care that Allaah was watching him and was aware of what he was doing. The wise man is the one who is not careless about things that lead to real disasters that affect his religious commitment, which is a man’s capital and comes before any worldly consideration.
The one who thinks about this question will realize that it is impossible for a man to reach that level of evil and then be able to control himself and refrain from falling into that great sin, which is as nothing compared to the anger and wrath of Allaah and the corruption that it causes, all just for the sake of the short-lived pleasure that the sinner is trying to achieve, which will be followed by never-ending regret.
The Muslim has to understand things as they are and what they lead to, and not be tempted by the things that the Shaytaan makes attractive, or be deceived when the Shaytaan tries to make him think of evil actions as insignificant as a trick to make people join his party of losers. He has to fear Allaah his Lord in private and in public, and know that Allaah sees him and knows his intentions and his actions, as Allaah says (interpretation of the meaning):
“Allaah knows the fraud of the eyes, and all that the breasts conceal”
[Ghaafir 40:19]
He should remember that what is with Allaah is better and more lasting, and that the Hereafter and its blessings are better for him than this world, and that the reward for being patient in abstaining from evil actions is Paradise as vast as the heavens and the earth, in which there is whatever a person could want of absolute and untainted pleasure.
For more information on the ruling please see question no. 27259
Secondly:
Anal intercourse, if done with a man, is homosexuality which is condemned in the Qur’aan and Sunnah.
It was one of the causes of the destruction of a nation, namely the people of Loot, the Prophet of Allaah.
With regard to anal intercourse with a woman: if this is with one's wife, it is not permissible, and is known as “lesser sodomy”, so how about if it is with a woman who is not permissible for him?
(a) What was narrated concerning sodomy:
Ibn Hazam said:
The action of the people of Loot is a major sin and a forbidden immoral action, like eating pork, dead meat and blood, drinking alcohol, committing adultery, and all other sins. Whoever regards it as permissible or regards any of the things we have mentioned as permissible is a kaafir and a mushrik, whose blood may be shed and whose wealth may be seized.
Al-Muhalla, 12/389
Ibn Qudaamah said:
The scholars are unanimously agreed that sodomy is forbidden. It was condemned by Allaah in His Book, and by the Messenger of Allaah (peace and blessings of Allaah be upon him). Allaah says (interpretation of the meaning):
“And (remember) Loot (Lot), when he said to his people: ‘Do you commit the worst sin such as none preceding you has committed in the ‘Aalameen (mankind and jinn)?
Verily, you practise your lusts on men instead of women. Nay, but you are a people transgressing beyond bounds (by committing great sins)’”
[al-A’raaf 7:80]
And the Prophet (peace and blessings of Allaah be upon him) said: “May Allaah curse those who do the deed of the people of Loot, may Allaah curse those who do the deed of the people of Loot, may Allaah curse those who do the deed of the people of Loot.”
Al-Mughni, 9/59
Ibn al-Qayyim narrated from his shaykh Ibn Taymiyah and from others that there was consensus among the Sahaabah that the one who does the deed of the people of Loot should be put to death, but they differed as to how that should be done.
Zaad al-Ma’aad, (5/40). For more details on the ruling see also question no.10050.
(b) What was narrated concerning anal intercourse with a woman:
Anal intercourse with a woman is a major sin, and the Prophet (peace and blessings of Allaah be upon him) cursed the one who does that.
Abu Dawood (2162) narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Cursed is the one who has intercourse with his wife in her back passage.” Classed as hasan by al-Albaani in Saheeh Abi Dawood. This curse applies to one who has anal intercourse with his wife, so how about if the woman is a stranger (non-mahram) to him?
Al-Tirmidhi (135) narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever has intercourse with a menstruating woman or with a woman in her back passage, or who goes to a soothsayer, has disbelieved in that which was revealed to Muhammad (peace and blessings of Allaah be upon him).” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
If a man and wife agree to anal intercourse and do not stop after being punished (with a ta’zeer punishment), then they are to be separated.
Shaykh al-Islam Ibn Taymiyah was asked about a man who has intercourse with his wife in her back passage.
He replied:
Having anal intercourse with a woman is haraam, according to the Qur’aan and Sunnah, and this is the view of the majority of earlier and later scholars. Indeed, this is “lesser sodomy”. It was proven that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah is not too shy to tell the truth. Do not have intercourse with women in their back passages.” And Allaah says (interpretation of the meaning):
“Your wives are a tilth for you, so go to your tilth, when or how you will”
[al-Baqarah 2:223]
The tilth (harth) is the place from which the child is born [the vagina], because the tilth is the place of planting and sowing. The Jews used to say that if a man had intercourse with his wife from behind, the child would be born with a squint, then Allaah revealed this verse, and Allaah allowed the man to have intercourse with his wife in all positions, so long as it is in the vagina only. Whoever has intercourse with her in her back passage, and she obeys him in that, they should both be punished, and if they do not stop, then they should be separated, as an immoral man and the person with whom he commits immoral actions should be separated, and Allaah knows best.
Al-Fataawa al-Kubra, 3/104, 105
With regard to having intercourse with a non-mahram woman in her back passage, the scholars differed as to whether this is zina (fornication) or sodomy.
See al-Mabsoot, 9/77; al-Faakihah al-Dawaanah, 2/209; Mughni al-Muhtaaj, 5/443; al-Insaaf, 10/177; al-Furoo’, 6/72
The view favoured by Shaykh al-Sa’di (may Allaah have mercy on him) is that having intercourse with a non-mahram woman in her back passage is considered to be zina (fornication). He said: Zina means having an unlawful sexual relationship in the front passage or the back passage. Manhaj al-Saalikeen, p. 239.
We ask Allaah to keep us safe from evil and to purify our hearts of evil thoughts, and to help us to be steadfast in adhering to His religion and obeying His commands.
And Allaah knows best.
Is it permissible for one who has committed zina (fornication or adultery) to get married after he or she has repented?
I am a muslim that converted about three years ago. I am still learning and I have a question. I have been told that if I had sex after I converted I would not be able to islamically get married under the ways of islam. I wanted to know if this is true and if it is, is there any way to correct the deed that I am so very sorry for.
Praise be to Allaah.
The one who has committed zina (fornication or adultery) has to repent, because zina is one of the major sins which are forbidden in Islam and for which a stern warning is issued to the one who does them. Allaah says (interpretation of the meaning):
“And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment.
The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace”
[al-Furqaan 25:68-69]
The punishment must be carried out in this world on the one who has committed zina (fornication or adultery), as Allaah says (interpretation of the meaning):
“The fornicatress and the fornicator, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allaah, if you believe in Allaah and the Last Day. And let a party of the believers witness their punishment”
[al-Noor 24:2]
It was narrated in a hadeeth from the Prophet (peace and blessings of Allaah be upon him): “Receive (teaching) from me, receive (teaching) from me. Allaah has ordained a way for those (women). When an unmarried male commits adultery with an unmarried female, (they should receive) one hundred lashes and banishment for one year. And in the case of a married male committing adultery with a married female, they shall receive one hundred lashes and be stoned to death.”
(Narrated by Muslim, al-Hudood, 3199).
Allaah has forbidden the believers to marry a person who commits zina, whether man or woman. Allaah says (interpretation of the meaning):
“The adulterer — fornicator marries not but an adulteress — fornicatress or a Mushrikah; and the adulteress –fornicatress, none marries her except an adulterer — fornicater or a Mushrik [and that means that the man who agrees to marry (have a sexual relation with) a Mushrikah (female polytheist, pagan or idolatress) or a prostitute, then surely, he is either an adulterer — fornicator, or a Mushrik (polytheist, pagan or idolater). And the woman who agrees to marry (have a sexual relation with) a Mushrik (polytheist, pagan or idolater) or an adulterer — fornicator, then she is either a prostitute or a Mushrikah (female polytheist, pagan, or idolatress)]. Such a thing is forbidden to the believers (of Islamic Monotheism)”
[al-Noor 24:3]
If the one who has committed zina repents to Allaah, truly and sincerely, then Allaah will forgive him or her, and overlook the sin. Allaah says, after mentioning the warning to those who commit zina:
“Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft Forgiving, Most Merciful.
And whosoever repents and does righteous good deeds; then verily, he repents towards Allaah with true repentance”
[al-Furqaan 25:70-71 – interpretation of the meaning]
If the person repents sincerely, then it becomes permissible for him or her to get married, after they give up this sin.
Shaykh Muhammad ibn Ibraaheem was asked about the ruling on getting married to a woman who has committed zina. He said: “it is not permissible to marry the woman who has committed adultery until she repents… if a man wants to marry her, he has to be sure that she is not pregnant, by waiting until she has a period before he does the marriage contract with her. If she is pregnant, then it is not permissible for him to marry her until she has given birth.”
See al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah, 2/584
They called upon the angels to witness their marriage
I am a female student living on my ownaway from my family.... i became friendz with one of my colleges last yr .he was ill those days and even had some more problemsin whichhe definitelyneededsomeoneto rely on and few words of strenght.i became thatsupport for him that time.I thought it is nice to help people.....Alllah would reward me for that .But after amonthor sdo we became very good friendzand later got much involved in each other.till now we never touched each other..... once we were playing,i dont remember what happened that day ....he leaned on me and kissed me .both of us being muslims felt guityand at our own placdfes asked forgiveness from allah ...and i dont remember how the same thing happened once moreand we decided to marry...As we were students and due to some economical and social problems we were not able to do it properly and disclose it .....Moreover we nthought its allah who knows everything and we should be clear infront of him. one night after offering salat of isha and two rakaa' of nafilahwe started searching for verses and rules and regulations of marriage in quran.We found some lines but not exact what we wanted that time ....Any how we read few verses from it and sweared holding quran in our hands that we consider each other as our spouse.and would never betray each other ...and thought Angels wouild be our witnesses. and therefore we thought we are married..and kissing and holding each other never haunted us...and we never felt guilt... after 3 months or so ,as we thought we are married many times we shared bed. This yr (after11/12 months),i was reading some questions on this site on divorce and marriage ...(i used this site earlier but never used it for this topic as i never thought i did wrong ...)and there i foundcertain questionslike this but not exactly...there arouse a doubt in my mind that i am practicing wrong thingsso i spoke to him and we stopped practicing it .... sir,we want to know ,whether this marriage is considered or not ...? have we done "zinna"and whether we will be punished for it even if we repent... And sir,if we want to marry in futurecan we marry(if our marriage is not considered)? .
Praise be to Allaah.
What happened between that man and that woman – based on what is mentioned in the question – is undoubtedly zina. Where was the woman’s wali (guardian) in this marriage? It is strange that the angels were witnesses to this marriage but they did not see those witnesses.
What you have to do is repent to Allaah from what you have done, and realize that you have committed a major sin. The Prophet (peace and blessings of Allaah be upon him) said: “No adulterer is a believer at the time when he is committing adultery.” Narrated by al-Bukhaari (2343) and Muslim (57). For more information please see question no. 11195 and 21223.
If a person repents, Allaah rejoices at his repentance and accepts it and forgives him, as Allaah says (interpretation of the meaning):
“And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment.
69. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;
70. Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft‑Forgiving, Most Merciful”
[al-Furqaan 25:68-70]
They have to cut off all ties with one another, so as to close the door to temptation and desire. If they want to have a good, legitimate relationship, then they should enter houses by the proper doors, as Allaah has prescribed, and they have to fear Allaah and be patient in heeding His sacred limits. A person may be able to put up with the pain of separation but he will not be able to put up with the heat of the Fire. So let them keep away from one another, so that they will not fall into doing that which will earn the wrath and punishment of Allaah, or let them hasten to get married in the proper Islamic manner, after repenting from what they have fallen into of zina. And Allaah knows best.
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