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

📩 Question:

The questioner says: The one whose wealth is from harām, and he wants to free himself from it, what should he do with it?

📝 The answer:

Upon him is to repent to Allāh جل وعلا from the harām, and to seek forgiveness from Allāh for it, and to be determined upon not returning to obtaining harām wealth, and upon him is to free himself from it. So, he gets rid of it with the intention of freeing himself from it, and with the intention of repentance.

Regardless of if he gives it to the poor, or the needy, or for a good cause, or for the masājid, it is halāl for the one who it is dismissed to.

And from the mistakes is to think that it is not permissible to eat from this wealth, because its origins were from harām. Because when he intended to free himself from it, then he is commanded to take this path, and the dismissal of the wealth becomes something which he is commanded with, so it becomes halāl for the one it is dismissed to.

And this dismissal is not specific to mending pathways and the likes of this, as many of the people wrongly believe, rather it is also permissible to dismiss it to the poor and the needy.

What’s left is that if he himself is in need of the money. If it is coerced or stolen, then it is not permissible for him absolutely, as this is the rights of others. And if it was from harām earnings, such as from selling alcohol, or the likes of this, and he is needy, in need of it, then he should take that which suffices his needs from the wealth, and dismiss the rest.

And Allāh knows best.

Original Fatwa:
https://t.me/ibnhezam/14801

#Fatwas_on_tawbah_repentance
#Fatwas_on_general_and_specific_matters
-----------------------------------
To subscribe to the fatwas of His Eminence Sheikh Muhammad bin Hizam via Telegram:-
https://t.me/ibnhezam
And in English:-
http://t.me/ibnhezamen

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

📩 Question:

The questioner says: We gather in a house on a specific day, and we recite the Qur’an, and each person recites two juzz from the Qur’an. What is the ruling of this act?

📝 The answer:

I advise you to leave this action. It has not been established from the Prophet (ﷺ), nor from any of the companions, that they used to do such an action. So one should not specify a specific day for reading the Qur’an, and one should not specify a specific portion of the Qur’an which must be read. And I advise you to gather in the House's of Allah, in the Masaajid, to read the Qur’an without any of these specifications.
May Allah grant us and you that which He loves and is pleased with.

Original Fatwa:
https://t.me/ibnhezam/14885

#Fatwas_on_bidah_heresies_and_heretics
#Fatwas_on_general_and_specific_matters
-----------------------------------
To subscribe to the fatwas of His Eminence Sheikh Muhammad bin Hizam via Telegram:-
https://t.me/ibnhezam
And in English:-
http://t.me/ibnhezamen

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

📩 Question:

The questioner says: the dome that is built on top of the Prophet’s (ﷺ) grave, many of the Sufis use it as evidence for building domes on graves.

📝 The answer:

This dome that has been built on the grave of the Prophet (ﷺ) is not by his command (ﷺ), and not from the actions of the companions, and likewise not from the virtuous generations. Not in the era of the companions, nor in the era of the tabi’een (students of the companions) and not their followers, rather it was done by some of the kings, a man who they call Qaloon al-Saalihi or Qalawoon al-Salihi, in the sixth, or the seventh century after the Hijrah of the Prophet. He is the one who built that dome, and perhaps the leaders in that time left off removing it out of fear of fitnah from the ignoramuses, and that they would be attributed to causing entrenchment upon the grave of the Prophet (ﷺ).

And perhaps some countries would protest against this action, so perhaps they left it off due to repelling the harm, or so that the succeeding leaders won’t continue, one destroying it, the next building it again, then the next one destroying it, and the next one comes and rebuilds it, for this will result in great harm.

So perhaps they left it off due to this reason, otherwise it is a heresy and not something from the Prophet (ﷺ) and not from his commands. The companions didn’t do it, neither the tabi’een. So it is a heretic action.

And all success lies with Allah.

Original Fatwa:
https://t.me/ibnhezam/15216

#Fatwas_on_aqeedah_and_tawheed
#Fatwas_on_bidah_heresies_and_heretics
#Fatwas_on_conditions_of_the_prayer
#Fatwas_on_fiqh
#Fatwas_on_funerals
#Fatwas_on_general_and_specific_matters
-----------------------------------
To subscribe to the fatwas of His Eminence Sheikh Muhammad bin Hizam via Telegram:-
https://t.me/ibnhezam
And in English:-
http://t.me/ibnhezamen

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

📩 Question:

I promised my sister that if she completes the Qur’an before the age of fifteen, that I will throw her a party as an encouragement for her due to finishing it quick. Is there anything (wrong) if I throw her a party due to her completing the Qur’an abiding by my promise?

📝 The answer:

These parties which are thrown for completing the Qur’an and other than it, have no evidence in support of it, rather in some of them are an imitation of the enemies of Islam. So, upon you is to leave that off, and gifting her with a gift as an encouragement for her is better than a party. Even if you gift her with gold which will amount to the cost of the party, perhaps she would become even more happy. So leave this off, partaking in such actions is a violation of the legislation.

And from its harms is that the students will be nurtured upon loving fame, and many of them falling into Ar-Riya (loving to be seen) and As-Sum’ah (loving to be heard).

Original Fatwa:
https://t.me/ibnhezam/15484

#Fatwas_on_general_and_specific_matters

-----------------------------------
To subscribe to the fatwas of His Eminence Sheikh Muhammad bin Hizam via Telegram:-
https://t.me/ibnhezam
And in English:-
http://t.me/ibnhezamen

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

📩 Question:

What is the ruling of women wearing adorned, decorated abayas which are tight on the waist, with the excuse that she will wear something on top of it which covers it?

📝 The answer:

If it will cover it, then there is no problem in this. If she will wear a jilbab on top which will cover the adornment, then there is no problem.

If, however she does not cover it, then it becomes like that which is called an adorned dressed, and it is not permissible for her to expose her adornment to the people.

So, it is not impermissible due to the fact that it is adorned and decorated whilst she will cover it by wearing a jilbab over it. This is not haram.

However, that which most of the people are upon today is that she leaves the house in this state. Beautified jilbab which is tight on the waist and decorated, so she trials the people by way of it, this is haram. It is haram for her to decorate her jilbab, and to leave the house in this state.

As for a woman who covers that with a jilbab worn on top, which is not adorned, then there is no problem in this, just like it would be permissible if she was to wear beautiful, adorned clothing (under it).

So this type of jilbab which is adorned, takes the ruling of the clothes which she wears in her house. And that which most of the people are upon, many of the women, that she leaves the house with an adorned, beautified jilbab which is tight on the waist, and trials the Muslims by way of it, and all aid and assistance is sought from Allah alone.

This is haram. Allah (سبحانه وتعالى) said:
﴿ولا يضرين بأرجلهن ليعلم مايُخفين من زينتهن﴾
“And let them not stamp their feet so as to reveal what they hide of their adornment.”

Look at this, Allah has made haram for them to just stamp their feet so as not to reveal what is hidden of their adornment. So how can she display her adornment in totality in front of the people?! we ask Allah to protect us. This is haram, and this is the cause of many of the youth being trialled, and the cause of many women being harmed.

So that which is incumbent is to take a large dress which is wide and has no adornment, and does not attract attention, this is what is obligatory upon the woman. And the Prophet (ﷺ) said:
(المرأة عورة فإذا خرجت استشرفها الشيطان)
"The woman is Awrah, so when she goes out, Shaytaan seeks to tempt her.”
Reported by At-Tirmidhi on the authority of ‘Abdullah bin Mas’ud (رضي الله عنه)

And she is the reason and cause of fitnah (temptation) for many of the men, so the sin is upon her due to her being the cause of trial and temptation for the people. And the legislation has commanded with the jilbab to be worn in order for the woman to cover all of herself, and so that men will not look at her, and the situation today is the opposite of this. She dresses this way in order to attract people’s attention, and she tries to make herself as beautiful as possible.

In addition to this, some of the women do not fear Allah. They show some of their face whilst beautifying the area of the face which is on display such as her eyes and eyelids, and other than it. We ask Allah for protection.

Original Fatwa:
https://t.me/ibnhezam/15496

#Fatwas_on_fiqh
#Fatwas_on_women
#Fatwas_on_opposing_fitrah_clothing_beautification
#Fatwas_on_general_and_specific_matters

-----------------------------------
To subscribe to the fatwas of His Eminence Sheikh Muhammad bin Hizam via Telegram:-
https://t.me/ibnhezam
And in English:-
http://t.me/ibnhezamen

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

📩 Question:

The questioner says: what is the ruling of performing ‘Umrah for the deceased?

📝 The answer:

It is permissible to perform ‘Umrah or Hajj for the deceased regardless of it being obligatory or recommended. And the Prophet (ﷺ) said to a man who asked him regarding this:
(حُجَّ عَنْ أَبِيكَ وَاعْتَمِرْ)
“Perform Hajj and ‘Umrah for your father”

And with regards to the actions of Hajj and ‘Umrah, then it is permissible to authorize someone to do it on your behalf. And any actions which such authorization is legislated for, can be done for the deceased.

And it has also come with regards to fasting on behalf of the deceased in that which is obligatory only, and as for the supererogatory fasts then nothing has come. So it is permissible to fast on behalf of the deceased that which was obligatory upon them.
(مَنْ مَاتَ وَعَلَيْهِ صَوْمٌ صَامَ عَنْهُ وليه)
“If anyone dies when some fasts due from him had been unfulfilled, his heir must fast on his behalf.”
As for that which is supererogatory, then it should not be fasted on behalf of the deceased.

And likewise the prayer. One should not pray and then gift the rewards to the deceased. And similar to this is the recitation of the Qur’an or the Dhikr of Allah.

That which there has come evidence for is the obligatory fasts, Hajj and ‘Umrah, charity, Du’aa, and likewise oaths. The Prophet (ﷺ) was asked about the one who passes away and there remains an oath upon him, so he said:
(اللهُ أحقُ بالقَضَاء)
“Allah is most deserving of being paid”

Original Fatwa:
https://t.me/ibnhezam/15697

#Fatwas_on_fiqh
#Fatwas_on_hajj_and_umrah
#Fatwas_on_funerals
#Fatwas_on_general_and_specific_matters

-----------------------------------
To subscribe to the fatwas of His Eminence Sheikh Muhammad bin Hizam via Telegram:-
https://t.me/ibnhezam
And in English:-
http://t.me/ibnhezamen

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

📩 Question:

The questioner says: should a miscarried foetus be washed, shrouded and prayed upon due to being deceased after the soul was blown in?

📝 The answer:

Yes, after the soul has been blown in, it should be washed, shrouded and prayed upon, as it’s a deceased. The soul had beed blown inside, and then the soul was removed, so it’s a deceased.

As for if the soul was not yet blown in, which is before four months, then it is not to be washed, shrouded, or prayed upon, however it should be buried far away from predatory animals. Especially if it had taken a human form, it should be buried in a place far away from predatory animals. And that which is preferred is for it to be buried in a graveyard.

As for if it was a piece of flesh, it hadn’t taken a human form yet, then it is permissible to bury it in any place without it being disliked.

Original Fatwa:
https://t.me/ibnhezam/15707

#Fatwas_on_fiqh
#Fatwas_on_funerals
#Fatwas_on_general_and_specific_matters

-----------------------------------
To subscribe to the fatwas of His Eminence Sheikh Muhammad bin Hizam via Telegram:-
https://t.me/ibnhezam
And in English:-
http://t.me/ibnhezamen

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

📩 Question:

The questioner says: The one whose wealth is from harām, and he wants to free himself from it, what should he do with it?

📝 The answer:

Upon him is to repent to Allāh جل وعلا from the harām, and to seek forgiveness from Allāh for it, and to be determined upon not returning to obtaining harām wealth, and upon him is to free himself from it. So, he gets rid of it with the intention of freeing himself from it, and with the intention of repentance.

Regardless of if he gives it to the poor, or the needy, or for a good cause, or for the masājid, it is halāl for the one who it is dismissed to.

And from the mistakes is to think that it is not permissible to eat from this wealth, because its origins were from harām. Because when he intended to free himself from it, then he is commanded to take this path, and the dismissal of the wealth becomes something which he is commanded with, so it becomes halāl for the one it is dismissed to.

And this dismissal is not specific to mending pathways and the likes of this, as many of the people wrongly believe, rather it is also permissible to dismiss it to the poor and the needy.

What’s left is that if he himself is in need of the money. If it is coerced or stolen, then it is not permissible for him absolutely, as this is the rights of others. And if it was from harām earnings, such as from selling alcohol, or the likes of this, and he is needy, in need of it, then he should take that which suffices his needs from the wealth, and dismiss the rest.

And Allāh knows best.

Original Fatwa:
https://t.me/ibnhezam/14801

#Fatwas_on_tawbah_repentance
#Fatwas_on_general_and_specific_matters
-----------------------------------
To subscribe to the fatwas of His Eminence Sheikh Muhammad bin Hizam via Telegram:-
https://t.me/ibnhezam
And in English:-
http://t.me/ibnhezamen

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

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

And 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.”

And some scholars ruled out those who are not able to count due to their old age, so 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. And 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. And 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

-----------------------------------
To subscribe to the fatwas of His Eminence Sheikh Muhammad bin Hizam via Telegram:-
https://t.me/ibnhezam
And in English:-
http://t.me/ibnhezamen

#Fatwas_on_fiqh
#Fatwas_on_natural_predisposition_clothing_and_beautifying
#Fatwas_on_general_and_specific_matters
-----------------------------------
To subscribe to the fatwas of His Eminence Sheikh Muhammad bin Hizam via Telegram:-
https://t.me/ibnhezam
And in English:-
http://t.me/ibnhezamen

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

📩 Question:

The questioner asks: What is the ruling of standing up for someone who has come from a journey or other than a journey?

📝 The answer:

If he has come, regardless of it being from a journey or other than a journey, and he stood up in order to shake his hand or hug him, then there is no problem. The standing up is not for the man himself rather the standing up is for the greeting or the hugging, hence this is permissible and there is no issue.

It has been authentically established on the authority of Hasan al-Basri with al-Bayhaqi with an authentic chain of transmission, and it has come on the authority of Anas with Al-Tabrani with a chain of transmission which is acceptable that they both said:
(كان أصحاب النبي ﷺ إذا التقوا تصافحوا، وإذا قدِموا من سفر تعانقوا)
“The companions of the Prophet (ﷺ) would shake hands if they met, and when they would return from a journey they would hug”

So a standing person hugging a seated person is not something which is ordinary, and it also leads to the standing person needing to bow down, so that which is best is for him to stand, and there is no issue with this standing as it is not a standing in order to venerate the man and neither for the purpose of worship. Not the standing of worship, nor the standing of veneration rather it is standing for another purpose.

As the Prophet (ﷺ) said as has come in the Saheehayn on the authority of ‘A’ishah (رضي الله عنها):
(لما جاء سعد بن معاذ رضي الله عنه، قال: "قُومُوا إِلَى سَيِّدِكُمْ)
“When Sa’d bin Mu’aadh (رضي الله عنه) came he said: “stand up for your chief”
i.e. to lower him from his donkey, because he was injured and so that they can receive him.

Also in the Saheehayn when K’ab bin Malik (رضي الله عنه) repented when Allah revealed with regards to his repentance, Talha bin ‘Ubaydullah (رضي الله عنه) stood up to run towards him. He (Ka’b) said: “until he shook my hand and congratulated me.” He stood and ran towards him and so Ka’b never forgot this gesture from Talha.

This standing is for incidental matters, not for venerating him. As for standing in order to venerate the person then this is impermissible. It has come in the Musnad of Imam Ahmad on the authority of Mu’aawiyah bin Abi Sufyaan (رضي الله عنه) that the Prophet ﷺ said:
(مَنْ أَحَبَّ أَنْ يَمْثُلَ لَهُ عِبَادُ اللَّهِ قِيَامًا، فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ)
“Let him who likes people to stand up before him prepare his place in Hell.”
i.e. a man being venerated, and he desires from the people to stand up for his coming, this is Haram, and due to this it has come in the Sunan of Abu Dawud on the authority of Anas (رضي الله عنه) who said:
ما كان أحد أحبَ إليهم، من رسول الله صلى الله عليه وسلم، وكانوا لا يقومون له، لما يعلمون من كراهيته لذلك.
“There was no person more beloved to them than the Messenger of Allah (ﷺ), and they would not stand when they saw him because they knew that he disliked that."
i.e. the standing of veneration as is done by the disbelievers for their kings whereby they rise up and stand erected in front of him.

Hence, standing for an incidental purpose is ok, whilst standing in order to venerate the person is Haram. Furthermore, that which they do in schools whereby they make them stand up for the teacher when he enters by way of veneration, then this also is included in the Haram. As for standing for the purpose of exercise as is done in the school playgrounds, then this is allowed and prescribed, and as for remaining still which they call ‘waqfatu ‘alam’ standing still for the flag, then this is impermissible and it is an imitation of the enemies of Islam.

Original Fatwa:
https://t.me/ibnhezam/16285

#Fatwas_on_adab_ettiquetes
#Fatwas_on_general_and_specific_matters
-----------------------------------
To subscribe to the fatwas of His Eminence Sheikh Muhammad bin Hizam via Telegram:-
https://t.me/ibnhezam
And in English:-
http://t.me/ibnhezamen

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

📩 Question:

The questioner asks: What is the ruling of standing up for someone who has come from a journey or other than a journey?

📝 The answer:

If he has come, regardless of it being from a journey or other than a journey, and he stood up in order to shake his hand or hug him, then there is no problem. The standing up is not for the man himself rather the standing up is for the greeting or the hugging, hence this is permissible and there is no issue.

It has been authentically established on the authority of Hasan al-Basri with al-Bayhaqi with an authentic chain of transmission, and it has come on the authority of Anas with Al-Tabrani with a chain of transmission which is acceptable that they both said:
(كان أصحاب النبي ﷺ إذا التقوا تصافحوا، وإذا قدِموا من سفر تعانقوا)
“The companions of the Prophet (ﷺ) would shake hands if they met, and when they would return from a journey they would hug”

So a standing person hugging a seated person is not something which is ordinary, and it also leads to the standing person needing to bow down, so that which is best is for him to stand, and there is no issue with this standing as it is not a standing in order to venerate the man and neither for the purpose of worship. Not the standing of worship, nor the standing of veneration rather it is standing for another purpose.

As the Prophet (ﷺ) said as has come in the Saheehayn on the authority of ‘A’ishah (رضي الله عنها):
(لما جاء سعد بن معاذ رضي الله عنه، قال: "قُومُوا إِلَى سَيِّدِكُمْ)
“When Sa’d bin Mu’aadh (رضي الله عنه) came he said: “stand up for your chief”
i.e. to lower him from his donkey, because he was injured and so that they can receive him.

Also in the Saheehayn when K’ab bin Malik (رضي الله عنه) repented when Allah revealed with regards to his repentance, Talha bin ‘Ubaydullah (رضي الله عنه) stood up to run towards him. He (Ka’b) said: “until he shook my hand and congratulated me.” He stood and ran towards him and so Ka’b never forgot this gesture from Talha.

This standing is for incidental matters, not for venerating him. As for standing in order to venerate the person then this is impermissible. It has come in the Musnad of Imam Ahmad on the authority of Mu’aawiyah bin Abi Sufyaan (رضي الله عنه) that the Prophet ﷺ said:
(مَنْ أَحَبَّ أَنْ يَمْثُلَ لَهُ عِبَادُ اللَّهِ قِيَامًا، فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ)
“Let him who likes people to stand up before him prepare his place in Hell.”
i.e. a man being venerated, and he desires from the people to stand up for his coming, this is Haram, and due to this it has come in the Sunan of Abu Dawud on the authority of Anas (رضي الله عنه) who said:
ما كان أحد أحبَ إليهم، من رسول الله صلى الله عليه وسلم، وكانوا لا يقومون له، لما يعلمون من كراهيته لذلك.
“There was no person more beloved to them than the Messenger of Allah (ﷺ), and they would not stand when they saw him because they knew that he disliked that."
i.e. the standing of veneration as is done by the disbelievers for their kings whereby they rise up and stand erected in front of him.

Hence, standing for an incidental purpose is ok, whilst standing in order to venerate the person is Haram. Furthermore, that which they do in schools whereby they make them stand up for the teacher when he enters by way of veneration, then this also is included in the Haram. As for standing for the purpose of exercise as is done in the school playgrounds, then this is allowed and prescribed, and as for remaining still which they call ‘waqfatu ‘alam’ standing still for the flag, then this is impermissible and it is an imitation of the enemies of Islam.

Original Fatwa:
https://t.me/ibnhezam/16285

#Fatwas_on_adab_ettiquetes
#Fatwas_on_general_and_specific_matters
-----------------------------------
To subscribe to the fatwas of His Eminence Sheikh Muhammad bin Hizam via Telegram:-
https://t.me/ibnhezam
And in English:-
http://t.me/ibnhezamen