In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

The questioner says: is it permissible to sell intoxicants to jews and christians in their country?

📝 The answer:

There is no doubt with regards to the impermissibility of this. On the authority of Anas bin malik (رضي الله عنه) reported by Ahmad, Tirmidhi and other than them, who said:
لَعَنَ رَسُولُ اللهِ (ﷺ) فِي الخَمْرِ عَشَرَةً: عَاصِرَهَا، وَمُعْتَصِرَهَا، وَشَارِبَهَا، وَحَامِلَهَا، وَالمَحْمُولَة إِلَيْهِ، وَسَاقِيَهَا، وَبَائِعَهَا، وَآكِلَ ثَمَنِهَا، وَالمُشْتَرِي لَهَا، وَالمُشْتَرَاة لَهُ
“Allah’s Messenger ﷺ cursed ten people in connection with wine:
The wine-presser, the one who has it pressed, the one who drinks it, the one who carries it, the one to whom it is carried to, the one who serves it, the one who sells it, the one who benefits from the price paid for it, the one who buys it, and the one for whom it is bought.”

And it has come in the two Sahihs in the hadith of Jabir, that the Prophet (ﷺ) said:
(إِنَّ اللهَ وَرَسُولَهُ حَرَّمَ بَيْعَ الخَمْرِ، وَالمَيْتَةِ، وَالخِنْزِيرِ، وَالأَصْنَامِ)
“Allah and His Messenger have declared forbidden the selling of wine, animals which have died without being legislatively slaughtered, swine and idols.”

Therefore it is not permissible to sell wine, and the wealth earnt from it is haram. And the evidences for the impermissibility of it are many and mass transmitted, and they are all general including the one who sells it to a Muslim or a non Muslim.

Original Fatwa:
https://t.me/ibnhezam/15744

#Fatwas_on_fiqh
#Fatwas_on_transactions
#Fatwas_on_buying_and_selling

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In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

The questioner asks: Is it permissible for a man to initiate the Salaam with an old women?

📝 The answer:

If she is old to the extent that he is safe from Fitnah and he won’t be suspect to doubt, then it is permissible for him to initiate the Salaam. In Sahih al-Bukhari on the authority of Sahl bin Sa’d (رضي الله عنه) that they used to walk by an elderly woman on Friday, greeting her with Salaam and she would respond to their Salaam and would give some of the companions some food after they had left the Friday prayer.

As for if there is suspicion present or doubt, or Fitnah is feared such as if she was young, and not from his close relatives, then he should not initiate the Salaam.

Original Fatwa:
https://t.me/ibnhezam/16860

#Fatwas_on_fiqh
#Fatwas_on_marriage_nikkah
#Fatwas_on_women

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In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

The questioner asks: A mans electrical device became faulty and so he went to a technician to fix it. He opened it and then returned it after not being able to fix the problem however he is requesting for the payment whilst he didn’t fix it. What is the ruling?

📝 The answer:

He is not entitled to be paid, because you did not give it to him except that he fixes it. If he had fixed some of the issues and other issues remained, then he is to be given in accordance with that which he fixed from the issues, if there is a benefit in the fixing of it.

It is incumbent that there is an agreement from the beginning whereby he says: ‘I will not give you anything unless you fix it'. As for you trying to fix it before returning it to me and then you say that you want the payment, then there is nothing for you.

So, he should agree with him from before so there doesn't arise a disagreement, and if there was no agreement then that which is from the customs of the people is that he should not be given anything except if he fixes it. And all aid and assistance is exclusively for Allah.

Original Fatwa:
https://t.me/ibnhezam/16862

#Fatwas_on_fiqh
#Fatwas_on_transactions
#Fatwas_on_fees

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In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

The questioner asks: What is the ruling of women wearing fake eyelashes?

📝 The answer:

The correct view is that this falls under extensions that Allah (جل وعلا) has prohibited:
(لعن الله الْوَاصِلَات والمستوصلات)
"Allah cursed the woman who joins false hair to her real hair [extensions] and the one who asks for it to be done to her”

Thus, it is impermissible for a woman to do this, for this action is from that which Allah (جل وعلا) has prohibited.

The Prophet (ﷺ) said:
(لعن الله الْوَاصِلَات والمستوصلات)
"Allah cursed the woman who joins false hair to her real hair [extensions] and the one who asks for it to be done to her”

And the meaning of ‘Al-Waasilaat’ is that which is added to the hair (extensions). And ‘Al-Mustawsilaat’ is the one who asks for it to be done. Both of them are taking part in this great crime which has been conveyed in this Hadith.

Original Fatwa:
https://t.me/ibnhezam/16877

#Fatwas_on_fiqh
#Fatwas_on_women
#Fatwas_on_clothing_beauty_and_the_natural_predisposition_fitrah

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In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

The questioner asks: The one who doesn’t pray intentionally, if he wants to repent, does the rulings related to the disbelievers apply to him whereby he must utter the Shahaadatayn (the two testimonies: 'I testify that there is no deity worthy of worship in truth except Allah and I testify that the Prophet Muhammad ﷺ is His slave and Messenger) and perform Ghusl (ritual bath), or is repentance sufficient for him?

📝 The answer:

If he rejected the prayer and its obligation, then it is incumbent upon him to utter the Shahaadatayn and to perform Ghusl. The one who rejects it is considered to be a disbeliever by unanimous consensus of the Muslims.

As for if he was lazy then he is not required to do this, and repentance is sufficient for him, and for him is to establish the prayer in which he was careless in by abandoning and he was lazy regarding it.

This (uttering the Shahaadatayn) is not required of him. He is still a Muslim who had uttered the Shahaadatayn before this. May Allah grant us and you success.

Original Fatwa:
https://t.me/ibnhezam/16883

#Fatwas_on_fiqh
#Fatwas_on_salah_prayer

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In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

The questioner asks: What is the ruling of the person who takes precaution and always fasts Ramadhaan thirty days whereby he starts fasting earlier before everyone else by fasting the last day of Sha’ban?

📝 The answer:

This action is impermissible and a heresy. Such a precaution has made him fall into heresy.
(كل بدعة ضلالة وكل ضلالة في النار)
“Every Bid’ah (heresy) is a misguidance, and every misguidance is in the hellfire”

This is not permissible for him, such a precaution makes him fall into heresy. It is obligatory upon him to act in accordance with the legislation.

(صُومُوا لِرُؤْيَتِهِ، وَأَفْطِرُوا لِرُؤْيَتِهِ)
"Observe Saum (fast) on sighting the crescent and terminate it on sighting it (the new moon)”
(Agreed upon) on the authority of ibn ‘Umar and Abu Hurayrah (رضي الله عنهم) from the Prophet (ﷺ).

Original Fatwa:
https://t.me/ibnhezam/16891

#Fatwas_on_fiqh
#Fatwas_on_fasting_sawm
#Fatwas_on_bidah_heresy_and_heretics

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In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

The questioner asks: Should the prostration of forgetfulness be performed before or after the Salaam?

📝 The answer:

The scholars differed as to when the prostration should be performed before the Salaam and when it should be done after the Salaam.

The preponderant position is that which was favoured by Imam Ahmad and a narration from Maalik, and that is that if one forgets an obligation from the obligations of the prayer, then he prostrates before the Salaam, and if one increases an extra pillar in the prayer then they should prostrate after the Salaam.

If he is in doubt, has he prayed three or four, or has he prostrated twice or once, then he builds on the lesser of the two, he should then prostrate before the Salaam.

And if he is in doubt, and one of the two options becomes more apparent to him, he continues from there and prostrates after the Salaam.

The evidence for prostrating before the Salaam if one forgets an obligation is the hadith of ‘Abdullah bin Buhaynah (رضي الله عنه):
(أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَّى بِهِمُ الظُّهْرَ فَقَامَ فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ لَمْ يَجْلِسْ فَقَامَ النَّاسُ مَعَهُ حَتَّى إِذَا قَضَى الصَّلَاةَ وَانْتَظَرَ النَّاسُ تَسْلِيمَهُ كَبَّرَ وَهُوَ جَالِسٌ فَسَجَدَ سَجْدَتَيْنِ قَبْلَ أَنْ يُسَلِّمَ ثُمَّ سَلَّمَ)
"That the Prophet (ﷺ) led them in the Dhuhr prayer, and when he stood up at the end of the first two rak'as and did not sit, the people stood up along with him. When he finished the prayer and the people expected him to give the Tasleem, he said “Allahu Akbar" while sitting and made two prostrations before giving the Tasleem. Then he gave it."
(Agreed upon)

And the evidence for prostrating after the Salaam if one adds an extra pillar is the Hadith of ‘Abdullah bin Mas’ud (رضي الله عنه) in Bukhari and Muslim whereby he said:
(صَلَّى بِنَا النَّبِيُّ صلى الله عليه وسلم الظُّهْرَ خَمْسًا فَقِيلَ أَزِيدَ فِي الصَّلاَةِ قَالَ ‏ "‏ وَمَا ذَاكَ ‏"‌‏.‏ قَالُوا صَلَّيْتَ خَمْسًا‏.‏ فَسَجَدَ سَجْدَتَيْنِ بَعْدَ مَا سَلَّمَ‏.)
"The Prophet (ﷺ) led us in Dhuhr prayer and prayed five rakat. Somebody asked him whether the prayer had been increased." He (the Prophet (ﷺ) said, "And what is that?" They (the people) replied, "You have prayed five rakat." Then the Prophet (ﷺ) offered the prostration of forgetfullness after he had finished his prayer with the Tasleem."

And similarly, the Hadith of Dhul Yadayn narrated by Abu Hurayrah (رضي الله عنه) in Bukhari and Muslim, when the Prophet (ﷺ) increased a Tashahud and made the Tasleem before having finished the prayer, he then completed the prayer. So there was an increase of Tasleem, sitting and a Tashahud in the prayer.
(فسجد النبي صلى الله عليه وسلم بعد السلام)
“And so the prophet (ﷺ) did the prostration of forgetfulness after the Salaam.”

The evidence for prostrating the prostration of forgetfulness before the Salaam for the one who is in doubt, and neither of the two options become more likely to him, so he takes on board the lesser of the two and continues from there, is the Hadith of Abu Sa’eed al-Khudri who said that the Prophet (ﷺ) said :
(إِذَا شَكَّ أَحَدُكُمْ فِي صَلَاتِهِ، فَلَمْ يَدْرِ كَمْ صَلَّى ثَلَاثًا أَمْ أَرْبَعًا، فَلْيَطْرَحِ الشَّكَّ وَلْيَبْنِ عَلَى مَا اسْتَيْقَنَ، ثُمَّ يَسْجُدُ سَجْدَتَيْنِ قَبْلَ أَنْ يُسَلِّمَ، فَإِنْ كَانَ صَلَّى خَمْسًا شَفَعْنَ لَهُ صَلَاتَهُ، وَإِنْ كَانَ صَلَّى إِتْمَامًا لِأَرْبَعٍ كَانَتَا تَرْغِيمًا لِلشَّيْطَانِ)
“When one of you is in doubt about his prayer and does not know how much he has prayed, three or four rak'as, he should subtract what he is doubtful about and base his prayer on what he is sure of, then perform two prostrations before the Tasleem. If he has prayed five rak'as they will make his prayer an even number for him, and if he has prayed exactly four they will be a humbling for the devil.”

And as for the evidence for prostrating the prostration of forgetfulness after the Salaam for the one who is in doubt however one of the two situations becomes clearer to him and more likely, so he builds upon that, is the Hadith of ibn Mas’ud (رضي الله عنه) that the Prophet (ﷺ) said:
(وَإِذَا شَكَّ أَحَدُكُمْ فِي صَلاَتِهِ، فَلْيَتَحَرَّ الصَّوَابَ فَلْيُتِمَّ عَلَيْهِ، ثُمَّ لِيُسَلِّمْ، ثُمَّ يَسْجُدُ سَجْدَتَيْنِ)
“And when any of you is in doubt about his prayer he should aim at what is correct and complete his prayer in that respect, then make the Tasleem and afterwards make two prostrations of forgetfulness.”
(Agreed upon and the wording is from Bukhari)

Original Fatwa:
https://t.me/ibnhezam/15717

#Fatwas_on_fiqh
#Fatwas_on_salah_prayer
#Fatwas_on_prostration_of_forgetfulness

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📩 Question:

The questioner asks: Is it permissible to throw a party for an ‘Aqeeqah in the Masjid?

📝 The answer:

The Masjids have not been built for this purpose, rather they have been built for the remembrance of Allah (عز وجل). Thus, parties should be thrown in the houses, and outside the Masjids.

If there are people who live and eat in the Masjids, then there is no problem in going to them with food. This is permissible as the people of Suffah would spend the night in the Suffah part of the Masjid. People would bring them dates whilst they would eat it in the Masjid. So if there are people who live in the Masjids due to seeking knowledge, or if they are homeless, then there is no problem in bringing them food to the Masjid, and it is permissible to eat in the Masjid whilst taking care of the Masjid from damage and from remnants of food.


Original Fatwa:
https://t.me/ibnhezam/16908

#Fatwas_on_fiqh
#Fatwas_on_salah_prayer
#Fatwas_on_masjid_and_places_of_prayer

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In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

The questioner says: What is the ruling of wearing a Burqa’ and a Niqab (face veil) for women? Some women excuse themselves from wearing the Jilbab due to the difficulty of wearing it, and it being difficult for her to breathe?

📝 The answer:

The one who finds it difficult to see and is not able to see from behind a covering, or they find it difficult to breathe as mentioned, then it is permissible for her to wear a Niqab and a Burqa’ and there is no sin upon her. However, nothing from her eye lids must be on display, nothing must be displayed except for something very little so that she can see through it with her eyes.

So her eyelids must not be showing, nor parts of her nose, nor something from her eyebrows or forehead, all of this is not permissible. That which can be shown is in accordance with what is necessary only.

And the one who can see from behind a cover then we advise her to not do away with the cover and to cover herself with a covering as this makes her more covered and further away from Fitnah.

Having said that, if she suffices with a Niqab which doesn’t display her beauty, then we cannot say that it is Haram for her because the Prophet (ﷺ) prohibited women from wearing a Niqab whilst she is in the state of Ihram (for Hajj or ‘Umrah), and this denotes that in a state of not being in Ihram it is permissible for her, due to the statement of the Prophet (ﷺ):
(لاَ تَنْتَقِبُ الْمُحْرِمَةُ وَلاَ تَلْبَسُ الْقُفَّازَيْنِ)
"A woman in Ihram should wear neither a Niqab nor gloves."

However, the Niqab which they used to have would be covered and would not reveal any beauty, faults and any of the ‘Awrah. As for in our current times then the majority of women show more than the eyes whilst beautify them as well, and this is Haram.

Original Fatwa:
https://t.me/ibnhezam/7476

#Fatwas_on_women
#Fatwas_on_hijab_niqab_burqa_faceveil

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In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

The questioner asks: What is the meaning of Hajj Mabroor?

📝 The answer:

The Prophet ﷺ said:
(الْحَجُّ الْمَبْرُورُ لَيْسَ لَهُ جَزَاءٌ إِلاَّ الْجَنَّةُ)
“al-Hajj al-Mabrur brings no reward less than Paradise.”
Agreed upon on the authority of Abu Hurayrah (رضي الله عنه).

And ‘Mabroor’ is when there is no sin involved, no sexual intercourse and everything that leads to it, no major sins, no minor sins, no blameworthy argumentation upon falsehood, and that the Hajj isn’t funded from Haram wealth.

Original Fatwa:
https://t.me/ibnhezam/16936

#Fatwas_on_fiqh
#Fatwas_on_hajj_and_umrah

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📩 Question:

The questioner says: How many types of differing are there?

📝 The answer:

Differing is of three types:
Ikhtilaf at-Tadhaad (a substantial difference of opinion amounting to contradiction), Ikhtilaf at-Tanawwu (preference of more than one equally valid views), and Ikhtilaf Afhaam (a difference in understanding).

Ikhtilaf at-Tadhaad is when there is an absence of evidence with one of the two sides, and the clear cut evidence is with the other side, in this case it is not allowed to oppose, and the one who opposes is rebuked, even if it is to do with the actions, even if it is to do with worship, it is impermissible to oppose the authentic evidence whilst not having any evidence to oppose it with, so he is to be rebuked. How many of the scholars refuted Abu Hanifah? They refuted him on many matters due to the fact that he would give precedence to ar-Ra'y (rational discretion) over the texts of the Qur’an and Sunnah. So the scholars spoke against him in a numerous amount of matters, and they ascribed him to ar-Ra'y whereby they said he is from the people of ar-Ra'y.

So those who say: ‘there shouldn’t be refutation and rebuking in the furoo’ and in issues of fiqh’ then this is not absolute, as in some cases the opinion which is being adopted is far from the truth, and there is no evidence for it at all.

The second type of differing is Ikhtilaf at-Tannawu, and that is when there is evidence for something, such as the different ways of worship. i.e. the way to pray the night prayer, and the various methods of the Tashahhud that the Prophet (ﷺ) taught the companions. So for Ikhtilaf at-Tanawwu it is allowed to take either of the views, the differings are equally valid, and each side takes a portion whilst having evidence supporting them.

The third type of Ikhtilaf is Ikhtilaf at-Tafaahum. The scholars differ when it comes to the legislative evidence, so they build upon it rulings, each one using his own understanding, and in this case as well there is no refuting or rebuking if done by a scholar as long as the evidence calls for the differing.

The Prophet (ﷺ) said:
(لاَ يُصَلِّيَنَّ أَحَدٌ العَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ)
"None should offer the 'Asr prayer but at Bani Quraiza."

So some of them caught the ‘Asr prayer whilst on the journey, and some of them said:
لاَ نُصَلِّي حَتَّى نَأْتِيَهَا
“We will not pray until we reach there”

And some of them said:
بَلْ نُصَلِّي، لَمْ يُرَدْ مِنَّا ذَلِكَ
“Rather we should pray, it will not be rejected from us”

When that was told to the Prophet (ﷺ) he did not blame anyone of them.

Agreed upon on the authority of ibn ‘Umar (رضي الله عنهما)

So they differed with regards to the understanding of the hadith and the Prophet (ﷺ) didn’t refute them and he wasn’t harsh by rebuking the first group nor the second group. This is because they differed when it came to their understanding of the evidence, so the differing of the Islamic jurists and scholars in the understaning of a legislative evidence does not necessitate refutation nor disparaging.

As for fanaticism to a particular school of thought or partisanship, then it is an abominable heresy. The one who partakes in fanaticism by giving precedence to the speech of his Imam even over the legislative evidence after it has reached him, then he is a heretic. Shaykh al-Islam ibn Taymiyyah (رحمه الله) spoke on this issue whereby he said:
“It is not permissible for anyone to appoint a person for the Ummah (islamic nation), calling to his methodology, showing alliance and dissociation for his methodology, except for the Prophet (ﷺ), and it's not permissible to appoint a statement for them (the Ummah) whilst showing alliance and dissociation for that statement except for the Speech of Allah and His Messenger and what the Ummah has unanimously agreed upon, rather this is from the ways of the people of heresy who appoint for themselves an individual or a statement, distinguishing between the Ummah by it, showing allegiance by such a speech or

individual and dissociation by way of it.” End of speech.

Original Fatwa:
https://t.me/ibnhezam/9342

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📩 Question:

The questioner says: What is the most appropriate definition for the word Bid’ah (Heresy)? And what about the speech of the Prophet ﷺ
(مَنْ سَنَّ فِي الْإِسْلَامِ سُنَّةً حَسَنَةً، فَلَهُ أَجْرُهَا وَأَجْرُ مَنْ عَمِلَ بِهَا بَعْدَهُ)
“If anyone establishes a good Sunnah in Islam he will have a reward for it and the equivalent of the rewards of those who act upon it after him” The Hadith?

📝 The answer:

The most pleasing definition is: to worship Allah (جل وعلا) in a manner which is not from His legislation, regardless of it being in creed, speech, action or abandoning an action.

And the evidence for this definition is the speech of the Prophet ﷺ:
(مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ)
“He who did any act for which there is no sanction from our behalf, that is to be rejected.”
(لَيْسَ عَلَيْهِ أَمْرُنَا)
“for which there is no sanction from our behalf” i.e. our legislation.
Agreed upon on the authority of ‘Ai’shah (رضي الله عنها) and the wording is of Muslims.

And the wording of the Saheehayn:
(مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ فِيهِ فَهُوَ رَدٌّ)
“If anyone introduces into this affair of ours anything which does not belong to it, it is rejected.”

So the one who worships Allah (جل وعلا) with that which is not from the legislation of Allah, then it is rejected for him, this is the definition of Bid’ah. Regardless of if its in creed, speech, action rather even if it is abandoning an action. Such as if one worships Allah by leaving off an action which the Prophet ﷺ did not leave off out of worship, then he has also fallen into Bid’ah.

And when some of the companions wanted to leave off meat, and another wanted to leave off getting married, and the third wanted to leave of sleeping, the Prophet ﷺ said:
(لكني أنا أصلي وأنام، وأصوم وأُفطر، وأتزوج النساء)
“Yet I pray and sleep; I fast and break my fast; and I marry women”
And in another narration:
(وآكل اللحم)
“And I eat meat”
(فمن رغب عن سنتي فليس مني)
“Whoever turns away from my Sunnah is not of me.”

So the definition of Bid’ah is: Worshiping Allah (جل وعلا) by way which is not from the legislation of Allah (جل وعلا), regardless of it being in creed, speech, action, or abandoning.

And for this reason from the conditions of ones deeds to be accepted alongside Al-Ikhlaas (sincerity) is for the action to be in agreement with the Sunnah of the Prophet ﷺ.

Ikhlaas and coincidence with the legislation, so from the conditions for the acceptance of a believers action with Allah (جل وعلا) is that he is sincere in it, and that he is upon the way of the legislation and hence he does not worship by a way which is not legislated.

Allah (تعالى) states:
﴿فَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلا صَالِحًا﴾
“So whoever hopes for the Meeting with his Rabb, let him work righteousness”
So His Speech {فَلْيَعْمَلْ عَمَلا صَالِحًا} “let him work righteousness” means that which coincides with the legislation.
﴿ولا يشرك بعبادة ربه أحدًا﴾
“and associate none as a partner in the worship of his Rabb.”
That he has Ikhlaas in it with Allah.

And He (سبحانه وتعالى) states:
﴿بَلَى مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِنْدَ رَبِّهِ وَلا خَوْفٌ عَلَيْهِمْ وَلا هُمْ يَحْزَنُونَ﴾
“In fact, any who direct themselves wholly to Allah and does good will have their reward with their Rabb: no fear for them, nor will they grieve.”
﴿أَسْلَمَ وَجْهَهُ لِلَّهِ﴾
“any who direct themselves wholly to Allah”
This is Ikhlaas.
﴿وَهُوَ مُحْسِنٌ﴾
“and does good”
This is adherence (to the Sunnah), that he is in agreement with the legislation of Allah (جل وعلا).

And as for the questioners speech in his question: And what about the Hadith: (مَنْ سَنَّ فِي الْإِسْلَامِ سُنَّةً حَسَنَةً، فَلَهُ أَجْرُهَا وَأَجْرُ مَنْ عَمِلَ بِهَا بَعْدَهُ مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أُجُورِهِمْ شَيْءٌ)

“If anyone establishes a good Sunnah in Islam he will have a reward for it and the equivalent of the rewards of those who act upon it after him, without theirs being diminished in any respect”
Then the intent is: reviving the Sunnah. Reviving the Sunnah of the Prophet ﷺ, for how many of the Sunnahs have the people abandoned? So the one who revives it and the people begin to implement it then he will have the reward for it and the reward of everyone who implements it after him without theirs being diminished in any respect.

So the one who revives the Sunnah of the Prophet ﷺ then he will attain the reward. And the one who brings to life a bad way from the heresies and newly invented affairs in the religion, then he will bear the responsibility of it and the responsibility of everyone who implements it after him.

Rather, even if it is a bad way which is a sin, then he will bear the responsibility of it and the responsibility of everyone who implements it after him.

And the evidence for sins also being included in the speech of the Prophet ﷺ
(ومن سن سُنَّةً سَيِّئَةً)
“But he who establishes a bad way” that which has come in the Saheehayn on the authority of ibn Mas’ud (رضي الله عنه) who said that the Prophet ﷺ said:
(لا تُقْتَلُ نَفْسٌ ظُلْمًا إِلَّا كَانَ عَلَى ابْنِ آدَمَ الْأَوَّلِ كِفْلٌ مِنْ دَمِهَا ؛ لِأَنَّهُ كَانَ أَوَّلَ مَنْ سَنَّ الْقَتْلَ".)
“No person who is killed unjustly, but the share of (this offence of his also) falls upon the first son of Adam, for he was the first to introduce killing.”

Original Fatwa:
https://t.me/ibnhezam/16124

#Fatwas_on_heresies_and_heretics
#Fatwas_on_bidah_and_the_people_of_bidah

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In the name of Allah, the Most Gracious, the Most Merciful

📩 The question:

The questioner says: Should the one who wipes over his socks be prayed behind?

📝 The answer:

Wiping over the socks is established by legislative evidence, such as the Hadith of Thawban (رضي الله عنه) reported by Ahmad and Abu Dawood, that the Prophet (ﷺ) commanded them to wipe over their turbans and at-Tasaakhin (socks). And at-Tasaakhin includes al-Jawrab (fabric socks).
Also, it has been established in narrations that the companions (رضي الله عنهم) used to wipe over their socks.

Thus, the correct view is that such a man is to be prayed behind, and it is not permissible to leave off the prayer, even if the person praying behind the Imam follows a Fatwa from some scholars who do not see the permissibility of wiping over the socks. It is not permissible to leave off the prayer, because he (the Imam) is also following a Fatwa from some scholars.

This is dividing the Muslims and dividing the Muslim nation over issues of Ijtihad (independent reasoning of a scholar).
May Allah grant us and you success.

Furthermore, an important point to note, al-Jawrab (fabric socks) are not the same as al-Khifaf (leather socks), al-Jawrab are made of linen or fabrics, and as for al-Khifaf, then they are made of leather, whether they are strong or light. May Allah grant us and you success.

Original Fatwa:
https://t.me/ibnhezam/12619

#Fatwas_Purity
#Fatwas_wiping_over_the_socks
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📩 Question:

He says: What is the ruling of the various types of prayer beads?

📝 The answer:

Prayer beads are not from the Sunnah. The Prophet (ﷺ) used to count Tasbih with his hand. Make yourself accustomed to counting Tasbih the way the Prophet (ﷺ) would do the Tasbih, count using your fingers, count using your right fingers and close the fingers. This is the Sunnah, that the Tasbih is done using the fingers as was the action of the Prophet (ﷺ).

They were able to make prayer beads, to collect stones and pebbles and use it to make Tasbih, however they did not do that.

As for the Hadith of the Prophet (ﷺ) where he approved of a woman making Tasbih using stones is not established. It is a weak Hadith. Rather, ‘Abdullah bin Mas’ud refuted a group of people who had gathered and were making Tasbih using pebbles. He refuted them and said:
عدوا سيئاتكم، فإني ضامن أن لا يذهب من حسناتكم شيء
“Count your sins, and be rest assured that your good deeds will not be lost”

So he rebuked them, and said:
هذه آنية النبي صلى الله عليه وسلم لم تكسر، وثيابه لم تبل، وقد أحدثتم في دين الله ما أحدثتم.
"These are the utensils of the Prophet (ﷺ) yet to break. These are his clothes yet to fade, and you have innovated in the religion of Allah this heresy.”

Some scholars ruled out those who are not able to count due to their old age. They said that there is no problem in them using it due to the fact that they cannot count. This is the view of some of the scholars specifically for the one who is not able.

We view this to be left off, and for them to count by themselves using their fingers. This is easy, and the one who has a desire for something, it will be made easy for him. The benefit of counting with the fingers is that it helps with the heart being present, and with not getting distracted. And Allah knows best.

Original Fatwa:
https://t.me/ibnhezam/15850

#Fatwas_on_general_and_specific_matters
#Fatwas_on_bidah_heresies_and_heretics

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In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

The questioner says: What is the criteria whereby we can know that certain groups have become partisanship?

📝 The answer:

The criteria for that is that they are fanatics of each other upon that which opposes the Qur’an and Sunnah. They give allegiance to those who agree with them and they show enmity to those who go against them, not upon the Qur’an and Sunnah, rather due to affairs which go against the Qur’an and Sunnah. Either due to a party which they have formed, regardless if it's political or non-political, or an association, or a sect, or even upon people, rather even upon a scholar.

They love those that love them, and they hate those who hate them, they show allegiance based on their speech, and they show enmity based on their speech. This is impermissible. Love is only for the sake of Allah, and hate is only for the sake of Allah.

So be warned from entering fanaticism which has split the Muslims in the midst of Ahlus Sunnah. This one is fanatic to his Shaykh, and this other one is fanatic to another Shaykh, so this one warns against that one, and that one warns from this one.

Whosoever is upon the Qur’an and Sunnah, then love him for the sake of Allah, regardless of if he studied under your Shaykh, or under another Shaykh, and regardless if he learnt together with you in the same circle of knowledge, or with another scholar. Whosoever is upon the Qur’an and Sunnah upon the understanding of the Salaf, and upon the Manaj of the Salaf, then love him for the sake of Allah.

The Prophet (ﷺ) said:
(من أحب لله، وأبغض لله، ووالى لله، وعادى لله، فقد استكمل الإيمان)
“If anyone loves for Allah's sake, hates for Allah's sake, shows loyalty for Allah's sake and shows emnity for Allah's sake, he will have perfect Imaan”.

And with regards to supporting the Mashayekh and scholars; If a differing arises between one scholar and another, and both of them are upon the ‘Aqeedah of the Salaf and their methodology, and upon the Usool of the Sunnah, and both of them judge by the Qur’an and Sunnah, however differing has arisen due to Shaytaans evil whispers, in this instance it is not permissible for the followers to increase the differing, and to increase the splitting, this one supporting this scholar, and that one supporting that scholar, and the one who doesn’t agree with him is excommunicated from the Sunnah and deemed a partisan, these are ignorant approaches.

{إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَسْتَ مِنْهُمْ فِي شَيْءٍ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُمْ بِمَا كَانُوا يَفْعَلُونَ}
“Verily, those who divide their religion and break up into sects, you (O Muhammad (ﷺ)) have no concern in them in the least. Their affair is only with Allah, Who then will tell them what they used to do.”

Upon you is to abide by the Qur’an and Sunnah, and upon you is to love Allah, and upon you also is to not show fanaticism to your Shaykh if he errs. Alongside that, upon you is to hold in high regards the position of the scholar, give the scholar his deserved right without slandering him, as long as he is upon the Qur’an and Sunnah, and is not known to follow desires. This is the way of Ahlus Sunnah with their scholars.

Original Fatwa:
https://t.me/ibnhezam/15818

#Fatwas_on_aqeedah_and_tawheed
#Fatwas_on_sahaba_companions_and_abiding_by_the_sunnah
#Fatwas_on_bidah_heresies_and_heretics

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In the name of Allah, the Most Gracious, the Most Merciful

📩 The question:

The questioner says: My aunty is very old in age and she wants to do Hajj but she doesn’t have a Mahram, is it permissible for her to go with a group of people who are all going for Hajj, whilst she doesn’t know them?

📝 The answer:

That is not allowed for her to do. She must adhere to the speech of the Prophet (ﷺ):
)لَا يَحِلُّ لِامْرَأَةٍ تُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أن تُسَافِر مَسِيرَةَ يَوْمٍ إِلَّا مَعَ ذِي مَحْرَم(
“It is not permissible for a woman who believes in Allah and the Last Day to make a journey of one day unless she is accompanied by a Mahram”.
(Agreed upon) on the authority of Abu Hurayrah (رضي الله عنه).

And Allah (عز وجل) did not obligate the precense of a Mahram except for a great wisdom. And in the Ayah:
﴿إِنَّ هَذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ﴾
“Verily, this Qur’an guides to that which is most just and right”.

Thus, the legislation has not commanded with this except for a great wisdom. For she needs someone who will defend her. Women are weak aswell, they become afflicted with illness. She may feel weak, especially for those old in age. She may collapse, she may become exposed, and other than this, so she needs someone to attend to her.

Allah has not made Hajj obligatory upon her if she cannot find a Mahram. Verily Hajj has been obligated upon her once she is fully able to. And from the ability of the woman is that she finds a Mahram, it's not obligatory upon her except with the presence of a Mahram.

Hence, Hajj is not obligatory for this woman as long as she cannot find herself a Mahram. It's not permissible for her to oppose the command of the Prophet (ﷺ), rather it is upon her to search for a Mahram, even if she has to offer him some of her wealth, and if not then she abides in her house.

﴿لا يُكَلِّفُ اللَّهُ نَفْسًا إِلا وُسْعَهَا﴾.
“Allah burdens not a person beyond his scope”

﴿وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلا﴾
“Pilgrimage to the House (Ka’bah) is a duty owed to Allah by people who are able to undertake it”.

And she is not able to, except if she can endure the cost of a Mahram, then it is obligatory upon her to spend on herself and a Mahram, so she can do the obligatory Hajj with him.
May Allah grant us and you success.

Original Fatwa:
https://t.me/ibnhezam/14519

#Fatwas_Fiqh
#Fatwas_Hajj_and_Umrah_
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In the name of Allah, the Most Gracious, the Most Merciful

📩 The question:

The questioner says: Is purity of clothes a condition for the acceptance of Tawaf?

📝 The answer:

The closest view is that it is a condition due to the Speech of Allah (تعالى):
﴿يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ﴾ [ الأعراف:٣١]
“O Children of Adam! Take your adornment (by wearing your clean clothes), while praying and circumambulating (Tawaf) the Ka‘bah”.

And He (تعالى) says:
﴿وَثِيَابَكَ فَطَهِّرْ} [ المدثر:٤]
“And purify your garments!”

And the Ayah:
﴿خذوا زينتكم عند كل مسجد﴾
“Take your adornment (by wearing your clean clothes), while praying and circumambulating (Tawaf) the Ka‘bah”, was revealed in relation to Tawaf. And the one who does Tawaf wearing impure clothes goes against the command which has come in this ayah.

And Allah (تعالى) states:
﴿وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَن لَّا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُود﴾ [ الحج : ٢٦]
“And (remember) when We showed Ibraaheem the site of the House, saying, ‘Do not associate any partners with Me (in worship). And Purify My House for those who circumambulate it, those who stand to pray, and those who bow and prostrate themselves.”

So, If He commanded for purification of the place, then purity of the clothing is also compulsory. However, that which seems apparent, is that its ruling is like that of the prayer whereby if someone didn’t know about the impurity of his clothes except after finishing the Tawaf, then his Tawaf is correct. If he comes to know of the impurity on his clothes during Tawaf, then he removes his garment, and changes it, and he completes what is remaining.
And if he knows from the beginning, then it is not allowed for him to start the Tawaf with the impurity, and his Tawaf is not correct.
And with Allah lies all success.


Original Fatwa:
https://t.me/ibnhezam/14531

#Fatwas_Fiqh
#Fatwas_Hajj_and_Umrah_
----------------‐-------------------
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