بســـم اللــه الرحــمــن الـرحـــيــم
▪️Will the Angels die - including Jibreel and the angel of death?▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
The questioner says: Will all the angels die, even the angel of death and Jibreel (peace be upon them)?
📝 Answer:
Allah the Almighty says:
{كُلُّ شَیۡءٍ هَالِكٌ إِلَّا وَجۡهَهُ}
"Everything is bound to perish except He Himself."
[Surat Al-Qasas 88]
This includes the angels; they too will perish.
The exemption of some angels has come with regards to the blowing of the trumpet; some of the angels may be spared alongside those Who Allah the Almighty wills to spare from the blowing of the trumpet.
[Allah the Almighty said:]
{وَنُفِخَ فِی ٱلصُّورِ فَصَعِقَ مَن فِی ٱلسَّمَـٰوَ ٰتِ وَمَن فِی ٱلۡأَرۡضِ إِلَّا مَن شَاۤءَ ٱللَّهُۖ ثُمَّ نُفِخَ فِیهِ أُخۡرَىٰ فَإِذَا هُمۡ قِیَامࣱ یَنظُرُونَ}
"The Trumpet will be blown and all those in the heavens and all those on the earth will fall dead, except those Allah wills ˹to spare˺. Then it will be blown again and they will rise up at once, looking on ˹in anticipation˺."
[Surat Az-Zumar 68]
His saying:
{إِلَّا مَن شَاۤءَ ٱللَّهُۖ }
"except those Allah wills ˹to spare˺."
A group of scholars explained that this may include some of the angels, but we don't have any evidence to determine exactly who these angels will be. Only Allah Himself knows Who exactly He will spare.
And some of the people of knowledge like Sheikhul Islam have stated that those who Allah created to live forever; such as the immortal servants and maidens of Paradise (Hoorul 'Ain), will be exempt (from death) without any doubt, but those who haven't been created to live forever; from the inhabitants of Paradise or the gatekeepers of Hell fire, etc. we cannot be so sure, because Allah has not informed us, so only Allah knows who of them will be exempt.
Here is a fatwa of Shaykhul Islam (may Allaah have mercy on him).
He was asked:
Will all of creation, including the angels, going to perish? (4256)
He replied (may Allaah have mercy on him):
Most people believe that all of creation will perish, including the angels, and even 'Izraa'eel (*) the angel of death. There's a hadeeth concerning this which is reported from the Prophet ﷺ [he seems to be indicating to the weakness of this Hadeeth when he says 'reported'].
He continues:
The Muslims, Jews and Christians all agree that this is possible and that Allah is capable of that. It is only some of the philosophical groups who denied this. The Qur'an as well as all the other books state that angels are slaves under Allah's will...
he then mentions verses from the Qur'an indicating this, then says:
And Allah the Almighty, the most high, is able to cause them to die then bring them back to life, just as he is able to cause the jinn and mankind to die and come back alive.
He then goes on to say:
As for the exception (in the verse “except those Allah wills to spare”), this applies to those who have been admitted to Paradise such as the hoorul 'Ain, for there is no death in Paradise; and it also applies to others, but we cannot be certain who it applies to... (end Quote)
(*) NOTE:
There's no evidence to indicate that the angel of death is called 'Izraa'eel. Rather Allah the Almighty says:
{قُلۡ یَتَوَفَّىٰكُم مَّلَكُ ٱلۡمَوۡتِ ٱلَّذِی وُكِّلَ بِكُمۡ ثُمَّ إِلَىٰ رَبِّكُمۡ تُرۡجَعُونَ}
"Say, ˹O Prophet,˺ “Your soul will be taken by the Angel of Death, who is in charge of you. Then to your Lord you will ˹all˺ be returned.”
[Surat As-Sajdah 11]
__________
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba Alawi
Click to subscribe:
T.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/5720
▪️Will the Angels die - including Jibreel and the angel of death?▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
The questioner says: Will all the angels die, even the angel of death and Jibreel (peace be upon them)?
📝 Answer:
Allah the Almighty says:
{كُلُّ شَیۡءٍ هَالِكٌ إِلَّا وَجۡهَهُ}
"Everything is bound to perish except He Himself."
[Surat Al-Qasas 88]
This includes the angels; they too will perish.
The exemption of some angels has come with regards to the blowing of the trumpet; some of the angels may be spared alongside those Who Allah the Almighty wills to spare from the blowing of the trumpet.
[Allah the Almighty said:]
{وَنُفِخَ فِی ٱلصُّورِ فَصَعِقَ مَن فِی ٱلسَّمَـٰوَ ٰتِ وَمَن فِی ٱلۡأَرۡضِ إِلَّا مَن شَاۤءَ ٱللَّهُۖ ثُمَّ نُفِخَ فِیهِ أُخۡرَىٰ فَإِذَا هُمۡ قِیَامࣱ یَنظُرُونَ}
"The Trumpet will be blown and all those in the heavens and all those on the earth will fall dead, except those Allah wills ˹to spare˺. Then it will be blown again and they will rise up at once, looking on ˹in anticipation˺."
[Surat Az-Zumar 68]
His saying:
{إِلَّا مَن شَاۤءَ ٱللَّهُۖ }
"except those Allah wills ˹to spare˺."
A group of scholars explained that this may include some of the angels, but we don't have any evidence to determine exactly who these angels will be. Only Allah Himself knows Who exactly He will spare.
And some of the people of knowledge like Sheikhul Islam have stated that those who Allah created to live forever; such as the immortal servants and maidens of Paradise (Hoorul 'Ain), will be exempt (from death) without any doubt, but those who haven't been created to live forever; from the inhabitants of Paradise or the gatekeepers of Hell fire, etc. we cannot be so sure, because Allah has not informed us, so only Allah knows who of them will be exempt.
Here is a fatwa of Shaykhul Islam (may Allaah have mercy on him).
He was asked:
Will all of creation, including the angels, going to perish? (4256)
He replied (may Allaah have mercy on him):
Most people believe that all of creation will perish, including the angels, and even 'Izraa'eel (*) the angel of death. There's a hadeeth concerning this which is reported from the Prophet ﷺ [he seems to be indicating to the weakness of this Hadeeth when he says 'reported'].
He continues:
The Muslims, Jews and Christians all agree that this is possible and that Allah is capable of that. It is only some of the philosophical groups who denied this. The Qur'an as well as all the other books state that angels are slaves under Allah's will...
he then mentions verses from the Qur'an indicating this, then says:
And Allah the Almighty, the most high, is able to cause them to die then bring them back to life, just as he is able to cause the jinn and mankind to die and come back alive.
He then goes on to say:
As for the exception (in the verse “except those Allah wills to spare”), this applies to those who have been admitted to Paradise such as the hoorul 'Ain, for there is no death in Paradise; and it also applies to others, but we cannot be certain who it applies to... (end Quote)
(*) NOTE:
There's no evidence to indicate that the angel of death is called 'Izraa'eel. Rather Allah the Almighty says:
{قُلۡ یَتَوَفَّىٰكُم مَّلَكُ ٱلۡمَوۡتِ ٱلَّذِی وُكِّلَ بِكُمۡ ثُمَّ إِلَىٰ رَبِّكُمۡ تُرۡجَعُونَ}
"Say, ˹O Prophet,˺ “Your soul will be taken by the Angel of Death, who is in charge of you. Then to your Lord you will ˹all˺ be returned.”
[Surat As-Sajdah 11]
__________
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba Alawi
Click to subscribe:
T.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/5720
Telegram
Fatawa of Sheikh Muhammad bin Hizam Al-Ba'dany
Miscellaneous Fatwas and Islamic verdicts from the Quran and Sunnah, and authentic statements of the Companions and Salaf, and general Guidance and Advice from the Methodology of the Salaf and Creed of the Rightous predecessors
بســـم اللــه الرحــمــن الـرحـــيــم
▪️There’s a difference between seeking advice and accepting advice▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
A man was giving a Khutba whereby he wanted to illustrate that women have an equal say in Islam. And he cited the advice of Umm Salamah to the Prophet ﷺ on the day of Hudaybiyah, when she recommended something to him and he ﷺ acted upon her advice.
📝 Answer:
The Prophet ﷺ did not consult women when consulting his Companions, may Allah be pleased with them all. He [ﷺ] would at times say: “Oh people I seek your consultation” (i.e what do you suggest?). He sought consultation on the day of Badr and on other occasions, without bringing forth the women and seeking their consultation as well.
Also, when he ﷺ entered upon Umm Salama on the day of Uhud, she asked, ”What's the matter Oh Messenger of Allaah?” Thereafter, she gave him a suggestion and he acknowledged that her suggestion was correct, and thus acted upon it.
And this doesn’t mean that women must be consulted in those affairs effecting the Muslim Ummah.
Rather, Bukhari reports in his Saheeh from the Hadeeth of Abu Bakrah, may Allah be pleased him, that he said: "Allaah brought about benefit for me in words which I heard from the Messenger of Allah ﷺ, he [ﷺ] said:
《لَنْ يُفْلِحَ قَوْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَةً》
“People who are lead by a woman will never succeed”
In fact, consultation is sought from Ahlul Hilli wal 'Aqd (the people of knowledge and authority) from amongst the wise and intelligent men.
And Allah's aid is sought.
__________
Translated by:
Abu Ibrahim Nassir bin Rashid Al-maamry
Click the link to subscribe:
https://t.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/1450
▪️There’s a difference between seeking advice and accepting advice▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
A man was giving a Khutba whereby he wanted to illustrate that women have an equal say in Islam. And he cited the advice of Umm Salamah to the Prophet ﷺ on the day of Hudaybiyah, when she recommended something to him and he ﷺ acted upon her advice.
📝 Answer:
The Prophet ﷺ did not consult women when consulting his Companions, may Allah be pleased with them all. He [ﷺ] would at times say: “Oh people I seek your consultation” (i.e what do you suggest?). He sought consultation on the day of Badr and on other occasions, without bringing forth the women and seeking their consultation as well.
Also, when he ﷺ entered upon Umm Salama on the day of Uhud, she asked, ”What's the matter Oh Messenger of Allaah?” Thereafter, she gave him a suggestion and he acknowledged that her suggestion was correct, and thus acted upon it.
And this doesn’t mean that women must be consulted in those affairs effecting the Muslim Ummah.
Rather, Bukhari reports in his Saheeh from the Hadeeth of Abu Bakrah, may Allah be pleased him, that he said: "Allaah brought about benefit for me in words which I heard from the Messenger of Allah ﷺ, he [ﷺ] said:
《لَنْ يُفْلِحَ قَوْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَةً》
“People who are lead by a woman will never succeed”
In fact, consultation is sought from Ahlul Hilli wal 'Aqd (the people of knowledge and authority) from amongst the wise and intelligent men.
And Allah's aid is sought.
__________
Translated by:
Abu Ibrahim Nassir bin Rashid Al-maamry
Click the link to subscribe:
https://t.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/1450
Telegram
Fatawa of Sheikh Muhammad bin Hizam Al-Ba'dany
Miscellaneous Fatwas and Islamic verdicts from the Quran and Sunnah, and authentic statements of the Companions and Salaf, and general Guidance and Advice from the Methodology of the Salaf and Creed of the Rightous predecessors
بســـم اللــه الرحــمــن الـرحـــيــم
▪️Reciting Adhkaar, Ahaadeeth, Mutuuns, etc. melodiously▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
What is the ruling on reciting Hadeeths, Rememberances and knowledge based texts (mutuun) melodiously?
📝 Answer:
Allaah the all-mighty and exalted ordered that the Qur'an be recited in a slow and pleasant tone and style (tarteel) [in His statement]
{وَرَتِّلِ ٱلۡقُرۡءَانَ تَرۡتِیلا}
{and recite the Quran (aloud) in a slow, (pleasant tone and) style.}
[Surat Al-Muzzammil 4]
As for other than the Qur'an; the likes of the rememberance of Allaah (adhkaar), knowledge based texts (mutuun) and prophetic narrations (ahaadeeth), then they should not be recited in such a manner, as this is exclusive to the Qur'an. Never has it been reported from the prophet ﷺ, nor his companions the (tarteel) melodious chanting of invocations, Rememberances or Hadeeth. Therefore, it should be left off.
And as for beautifying the voice when memorising Hadeeth or Mutuun, if this is done solely when reciting the lines of poetry found therein, then there is no harm in doing so; as it was common practise for them (pious predecessors) to melodiously chant lines of poetry, so there is no harm.
As for doing so with remembrances - the rememberance of Allaah the allmighty and exalted -, then nothing of such nature has been reported from the pious predecessors (salaf). But they would melodiously chant lines of poetry [the likes of] :
واللهِ لَوْلَا اللهُ ما اهْتَدَيْنا....وَلا تصَدَّقْنا ولا صَلَّيْنا
(we swear) by Allaah, if it weren't for Allaah (guiding us) we would have never been guided... nor would we have given in charity, nor would we have prayed...
And other than it from poetry.
_________
Translated by:
Abu Jabal Hydar Al-Hatimi
Click to subscribe:
T.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/1916
▪️Reciting Adhkaar, Ahaadeeth, Mutuuns, etc. melodiously▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
What is the ruling on reciting Hadeeths, Rememberances and knowledge based texts (mutuun) melodiously?
📝 Answer:
Allaah the all-mighty and exalted ordered that the Qur'an be recited in a slow and pleasant tone and style (tarteel) [in His statement]
{وَرَتِّلِ ٱلۡقُرۡءَانَ تَرۡتِیلا}
{and recite the Quran (aloud) in a slow, (pleasant tone and) style.}
[Surat Al-Muzzammil 4]
As for other than the Qur'an; the likes of the rememberance of Allaah (adhkaar), knowledge based texts (mutuun) and prophetic narrations (ahaadeeth), then they should not be recited in such a manner, as this is exclusive to the Qur'an. Never has it been reported from the prophet ﷺ, nor his companions the (tarteel) melodious chanting of invocations, Rememberances or Hadeeth. Therefore, it should be left off.
And as for beautifying the voice when memorising Hadeeth or Mutuun, if this is done solely when reciting the lines of poetry found therein, then there is no harm in doing so; as it was common practise for them (pious predecessors) to melodiously chant lines of poetry, so there is no harm.
As for doing so with remembrances - the rememberance of Allaah the allmighty and exalted -, then nothing of such nature has been reported from the pious predecessors (salaf). But they would melodiously chant lines of poetry [the likes of] :
واللهِ لَوْلَا اللهُ ما اهْتَدَيْنا....وَلا تصَدَّقْنا ولا صَلَّيْنا
(we swear) by Allaah, if it weren't for Allaah (guiding us) we would have never been guided... nor would we have given in charity, nor would we have prayed...
And other than it from poetry.
_________
Translated by:
Abu Jabal Hydar Al-Hatimi
Click to subscribe:
T.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/1916
Telegram
Fatawa of Sheikh Muhammad bin Hizam Al-Ba'dany
Miscellaneous Fatwas and Islamic verdicts from the Quran and Sunnah, and authentic statements of the Companions and Salaf, and general Guidance and Advice from the Methodology of the Salaf and Creed of the Rightous predecessors
بســـم اللــه الرحــمــن الـرحـــيــم
▪️Establishing Jumu'ah prayer twice in the same masjid▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
The questioner from America says: Some imaams in the masjids offer the Jumu'ah prayer, then the prayer is held again for a second and third time to cater for those who aren't able to make it on time for the first congregation. So what is the ruling on this?
📝 Answer:
This is an act of innovation and a newly introduced practice. Friday prayer is only established once. It's not permissible to establish it more than once in the same masjid. So Friday prayer is offered only once.
Whoever arrives late, having missed the second rak'ah of the Friday prayer, has to pray Dhuhr instead. As for repeating the Friday prayer twice, thrice, or four times, then this is a newly innovation practice.
The Prophet ﷺ said:
((من عمل عملا ليس عليه أمرنا فهو رد))
"Whoever does something contrary to our way (i.e. Islam) will have it rejected."
((من أحدث في أمرنا هذا ما ليس منه فهو رد))
"Whoever introduces something new into this affair of ours (i.e. Islam) which we have given no authority for will have it rejected."
If the masjid is cramped, then this is not an excuse for them to innovate (new practices) into Allah's religion. They should find a bigger venue to establish as a masjid. If the masjid is full and some of the attendees have to to pray outside, then their prayer is correct.
__________
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba Alawi
Click to subscribe:
T.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/6048
▪️Establishing Jumu'ah prayer twice in the same masjid▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
The questioner from America says: Some imaams in the masjids offer the Jumu'ah prayer, then the prayer is held again for a second and third time to cater for those who aren't able to make it on time for the first congregation. So what is the ruling on this?
📝 Answer:
This is an act of innovation and a newly introduced practice. Friday prayer is only established once. It's not permissible to establish it more than once in the same masjid. So Friday prayer is offered only once.
Whoever arrives late, having missed the second rak'ah of the Friday prayer, has to pray Dhuhr instead. As for repeating the Friday prayer twice, thrice, or four times, then this is a newly innovation practice.
The Prophet ﷺ said:
((من عمل عملا ليس عليه أمرنا فهو رد))
"Whoever does something contrary to our way (i.e. Islam) will have it rejected."
((من أحدث في أمرنا هذا ما ليس منه فهو رد))
"Whoever introduces something new into this affair of ours (i.e. Islam) which we have given no authority for will have it rejected."
If the masjid is cramped, then this is not an excuse for them to innovate (new practices) into Allah's religion. They should find a bigger venue to establish as a masjid. If the masjid is full and some of the attendees have to to pray outside, then their prayer is correct.
__________
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba Alawi
Click to subscribe:
T.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/6048
Telegram
Fatawa of Sheikh Muhammad bin Hizam Al-Ba'dany
Miscellaneous Fatwas and Islamic verdicts from the Quran and Sunnah, and authentic statements of the Companions and Salaf, and general Guidance and Advice from the Methodology of the Salaf and Creed of the Rightous predecessors
بســـم اللــه الرحــمــن الـرحـــيــم
▪️ Establishing Two Jumu'ah Prayers & Two 'Eid Prayers In the same Masjid ▪️
📩 Question:
The Questioner says: What is the ruling on establishing two Jumu'ah Prayers as well as two 'Eid Prayers (consecutively) in one masjid?
📝 Answer:
The time of offering the Jumu'ah Prayer (within each masjid) ends with the prayer of the Imam. Once the Imam ends the prayer it is not allowed for another Jumuah Prayer to be established because the time of the prayer has now ended.
The only time that remains open is the time for offering the Dhur Prayer (for whoever did not offer Jumu'ah), and this ends once the time of 'Asr Prayer begins. Therefore, it is not permissible for a second Jumu'ah Prayer to be established in a masjid wherein a Jumu'ah prayer has already been established.
Doing so is an innovation (Bid'ah), and the Prophet ﷺ said: 'Whoever does an action which we have not legislated will have it rejected.' (Narrated by Aisha in Muslim)
In this case (if you have missed the Jumu'ah Prayer), you simply offer the Dhuhr Prayer - not a second Jummuah Prayer, even if you prayed without a khutbah (sermon).
It has been authentically reported that the ibn Umar and some companions of The Messenger of Allah ﷺ used to say: 'whoever catches a rak'at (unit) of the Jumu'ah Prayer has caught the Jumu'ah Prayer.'
So if one does not catch a rak'at, i.e. he joins the prayer during the Tashahhud or the final Sujood for example, he has to (join with the intention of) offering Dhuhr Prayer.
Joining the rukoo' (bowing) in the second rak'at is the minimum for one to be considered to have caught the Jumu’ah prayer. If a person joins the second rak'at after the Imam arises from rukoo', then he has missed the Jumu'ah Prayer and must subsequently pray Dhuhr.
This is better for him than to establish a second congregational Jumu'ah Prayer. Although this was the view of Ibn Hazm, it is incorrect and contrary to the view of the companions (of The Messenger of Allah ﷺ).
As for establishing two 'Eid Prayers in one masjid, first and foremost; it is preferred for 'Eid to be established outdoors, if possible. It is not Sunnah to offer 'Eid prayer inside the masjid unless circumstances such as rain or severe cold etc. necessitate this.
If The Questioner intends, 'can 'Eid Prayer be established twice with two separate khutbahs?' If so, then this is incorrect.
And if he means that 'if some people miss the prayer, can they establish a second congregation and pray 'Eid Prayer without doing another khutbah?' Then there's no problem.
____
Translated by:
Abu Sufyaan Saami Al-Ghaani
Click the link to subscribe:
t.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/4097
▪️ Establishing Two Jumu'ah Prayers & Two 'Eid Prayers In the same Masjid ▪️
📩 Question:
The Questioner says: What is the ruling on establishing two Jumu'ah Prayers as well as two 'Eid Prayers (consecutively) in one masjid?
📝 Answer:
The time of offering the Jumu'ah Prayer (within each masjid) ends with the prayer of the Imam. Once the Imam ends the prayer it is not allowed for another Jumuah Prayer to be established because the time of the prayer has now ended.
The only time that remains open is the time for offering the Dhur Prayer (for whoever did not offer Jumu'ah), and this ends once the time of 'Asr Prayer begins. Therefore, it is not permissible for a second Jumu'ah Prayer to be established in a masjid wherein a Jumu'ah prayer has already been established.
Doing so is an innovation (Bid'ah), and the Prophet ﷺ said: 'Whoever does an action which we have not legislated will have it rejected.' (Narrated by Aisha in Muslim)
In this case (if you have missed the Jumu'ah Prayer), you simply offer the Dhuhr Prayer - not a second Jummuah Prayer, even if you prayed without a khutbah (sermon).
It has been authentically reported that the ibn Umar and some companions of The Messenger of Allah ﷺ used to say: 'whoever catches a rak'at (unit) of the Jumu'ah Prayer has caught the Jumu'ah Prayer.'
So if one does not catch a rak'at, i.e. he joins the prayer during the Tashahhud or the final Sujood for example, he has to (join with the intention of) offering Dhuhr Prayer.
Joining the rukoo' (bowing) in the second rak'at is the minimum for one to be considered to have caught the Jumu’ah prayer. If a person joins the second rak'at after the Imam arises from rukoo', then he has missed the Jumu'ah Prayer and must subsequently pray Dhuhr.
This is better for him than to establish a second congregational Jumu'ah Prayer. Although this was the view of Ibn Hazm, it is incorrect and contrary to the view of the companions (of The Messenger of Allah ﷺ).
As for establishing two 'Eid Prayers in one masjid, first and foremost; it is preferred for 'Eid to be established outdoors, if possible. It is not Sunnah to offer 'Eid prayer inside the masjid unless circumstances such as rain or severe cold etc. necessitate this.
If The Questioner intends, 'can 'Eid Prayer be established twice with two separate khutbahs?' If so, then this is incorrect.
And if he means that 'if some people miss the prayer, can they establish a second congregation and pray 'Eid Prayer without doing another khutbah?' Then there's no problem.
____
Translated by:
Abu Sufyaan Saami Al-Ghaani
Click the link to subscribe:
t.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/4097
Telegram
Fatawa of Sheikh Muhammad bin Hizam Al-Ba'dany
Miscellaneous Fatwas and Islamic verdicts from the Quran and Sunnah, and authentic statements of the Companions and Salaf, and general Guidance and Advice from the Methodology of the Salaf and Creed of the Rightous predecessors
بســـم اللــه الرحــمــن الـرحـــيــم
▪️Refuting a baseless doubt regarding the punishment of the Grave▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
The questioner says: Those who deny the punishment of the grave cast the following doubt, they say: "those who passed away having committed major sins from previous nations are tortured in the grave far longer than those who come after from the later generations -close to the end of time-, even though the latter might have committed more major sins than the former. Is this not injustice; that the first is tortured more than the second, even though the second is similar, or worse than the first in sin?" How do we respond to this doubt?
📝 Answer:
This is a false doubt. Allah -the Exalted, Most High- is 'the most just of all judges' [Surat At-Tin 8]; He 'your Lord will never wrong anyone' [Surat Al-Kahf 49]; and He 'Your Lord is never unjust to his servants' [Surat Fussilat 46].
If Allah wishes to punish someone who passed away from a previous nation, then firstly, we don't have any evidence to suggest that those who are punished due to major sins are subjected to a ceaseless torment. It is only the disbelievers who will be tormented ceaselessly in the grave. As for those who are punished due to a major sin, then it's possible that they are punished for a set time before the punishment is reduced; because the two men who were being tortured in their graves; one for being careless with his urine and the other for spreading malicious gossip, the Prophet ﷺ said concerning the two (after placing a fresh palm-stalk on each grave):
((لعل الله يخفف عنهما ما لم ييبسا))
"Perhaps the torment will be reduced for them so long as this does not dry out"
So if Allah wishes to punish the Muwahhid (the believer who dies upon Tawheed) due to his major sins, then there's no evidence to indicate that this punishment will be continual. Rather, continual punishment is something reserved for the disbelievers, as Allah -the Mighty and Majestic- said of Pharaoh:
{ٱلنَّارُ یُعۡرَضُونَ عَلَیۡهَا غُدُوࣰّا وَعَشِیࣰّاۚ وَیَوۡمَ تَقُومُ ٱلسَّاعَةُ أَدۡخِلُوۤا۟ ءَالَ فِرۡعَوۡنَ أَشَدَّ ٱلۡعَذَابِ}
"They are exposed to the Fire ˹in their graves˺ morning and evening. And on the Day the Hour will be established ˹it will be said˺, “Admit Pharaoh’s people into the harshest punishment ˹of Hell˺.”
[Surat Ghafir 46]
Furthermore, if Allah wishes to intensify the punishment of the latercomer; such that his punishment is more severe than that of his predecessor, it's possible that the severity of the latter's punishment exceeds the former's - even though he spends far less days in the grave. So if Allah wishes, He may intensify the latter's punishment so that it's more severe.
Therefore, it's not permissible for a Muslim to deny the legislative evidences regarding the punishment of the grave due to such baseless doubts, nor is it permissible for him to oppose the authenticate, Mutawatir, legislative evidences from the Book of Allah and the Sunnah of His Messenger ﷺ based on such baseless doubts; this is the approach of the people of deviation, and Allah's aid is sought.
__________
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba Alawi
Click to subscribe:
T.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/7170
▪️Refuting a baseless doubt regarding the punishment of the Grave▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
The questioner says: Those who deny the punishment of the grave cast the following doubt, they say: "those who passed away having committed major sins from previous nations are tortured in the grave far longer than those who come after from the later generations -close to the end of time-, even though the latter might have committed more major sins than the former. Is this not injustice; that the first is tortured more than the second, even though the second is similar, or worse than the first in sin?" How do we respond to this doubt?
📝 Answer:
This is a false doubt. Allah -the Exalted, Most High- is 'the most just of all judges' [Surat At-Tin 8]; He 'your Lord will never wrong anyone' [Surat Al-Kahf 49]; and He 'Your Lord is never unjust to his servants' [Surat Fussilat 46].
If Allah wishes to punish someone who passed away from a previous nation, then firstly, we don't have any evidence to suggest that those who are punished due to major sins are subjected to a ceaseless torment. It is only the disbelievers who will be tormented ceaselessly in the grave. As for those who are punished due to a major sin, then it's possible that they are punished for a set time before the punishment is reduced; because the two men who were being tortured in their graves; one for being careless with his urine and the other for spreading malicious gossip, the Prophet ﷺ said concerning the two (after placing a fresh palm-stalk on each grave):
((لعل الله يخفف عنهما ما لم ييبسا))
"Perhaps the torment will be reduced for them so long as this does not dry out"
So if Allah wishes to punish the Muwahhid (the believer who dies upon Tawheed) due to his major sins, then there's no evidence to indicate that this punishment will be continual. Rather, continual punishment is something reserved for the disbelievers, as Allah -the Mighty and Majestic- said of Pharaoh:
{ٱلنَّارُ یُعۡرَضُونَ عَلَیۡهَا غُدُوࣰّا وَعَشِیࣰّاۚ وَیَوۡمَ تَقُومُ ٱلسَّاعَةُ أَدۡخِلُوۤا۟ ءَالَ فِرۡعَوۡنَ أَشَدَّ ٱلۡعَذَابِ}
"They are exposed to the Fire ˹in their graves˺ morning and evening. And on the Day the Hour will be established ˹it will be said˺, “Admit Pharaoh’s people into the harshest punishment ˹of Hell˺.”
[Surat Ghafir 46]
Furthermore, if Allah wishes to intensify the punishment of the latercomer; such that his punishment is more severe than that of his predecessor, it's possible that the severity of the latter's punishment exceeds the former's - even though he spends far less days in the grave. So if Allah wishes, He may intensify the latter's punishment so that it's more severe.
Therefore, it's not permissible for a Muslim to deny the legislative evidences regarding the punishment of the grave due to such baseless doubts, nor is it permissible for him to oppose the authenticate, Mutawatir, legislative evidences from the Book of Allah and the Sunnah of His Messenger ﷺ based on such baseless doubts; this is the approach of the people of deviation, and Allah's aid is sought.
__________
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba Alawi
Click to subscribe:
T.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/7170
Telegram
Fatawa of Sheikh Muhammad bin Hizam Al-Ba'dany
Miscellaneous Fatwas and Islamic verdicts from the Quran and Sunnah, and authentic statements of the Companions and Salaf, and general Guidance and Advice from the Methodology of the Salaf and Creed of the Rightous predecessors
بســـم اللــه الرحــمــن الـرحـــيــم
▪️Doubt: Are we really the best ummah?! ▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
The questioner says: Allah -the most High- says:
{كُنتُمۡ خَیۡرَ أُمَّةٍ أُخۡرِجَتۡ لِلنَّاسِ}
"You are the best nation ever raised for humanity." [Surat Aal-E-Imran 110]
Allah praises this Ummah in this verse, however, there are people who cast doubts concerning this, they say: "How can this Ummah be the best nation when the Prophet ﷺ stated that this Ummah will be split into 73 sects, all of them in Hellfire except one?"
📝 Answer:
It is as you've mentioned; they seek to cast doubts by misinterpreting the unclear texts. How can one ignore this clearcut verse: "You are the best nation ever raised for humanity” and cast such doubts?
The Prophet ﷺ said:
"If you see those who follow that which is not entirely clear, then they are those whom Allah has named [as having deviated (from the Truth)] 'So beware of them."
This one deserves to be reprimanded.
As for what relates to his doubt; how can this Ummah split into so many sects [and still be the best nation]? The answer to this is that although these sects follow their desires and are astray, many of them still remain under the fold of Islam, whereas the previous nations were predominantly upon disbelief; very few of them would embrace Islam. Most of them were stubborn and haughty, and many of them fell into disbelief; they would resist and kill their prophets and Messengers.
The Prophet ﷺ said:
"My nation in comparison to the rest of the nations is like a strand of white hair on the skin of a black ox."
He also ﷺ said:
"Allah will say, 'O Adam! Bring forth from your offsprings the people Hell-Fire. [Adam will say, 'How many are the people of the Fire?' Allah will say, 'Out of every 1000 (take out) 999 (persons)]. This news caused distress amongst the companions of the Prophet (ﷺ), so the Prophet ﷺ said, "Rejoice, for 1000 will be from Gog and Magog, and one will be from you." The Prophet (ﷺ) added, "Aren't you pleased to make up one-quarter of the people of Paradise?" They said, "upon that, we glorified and praised Allah", as mentioned in the Hadeeth of Ibn Mas'uud. The Prophet (ﷺ) then said, "Aren't you pleased to make up one-third of the people of Paradise? On that, we glorified and praised Allah. The Prophet (ﷺ) then said, "By Him in Whose Hand my soul is, I hope that you will make up one-half of the people of Paradise; since it is only Muslims who will be admitted into Jannah; and my nation in comparison to the rest of the nations is like a strand of white hair on the skin of a black ox."
Likewise, in the hadeeth of Buraydah, reported by Ibn Maajah, the Prophet ﷺ said: “The people of Paradise will form 120 rows, 80 of those rows will be occupied by this Ummah and the remaining 40 will be occupied by the rest of the nations."
And although some of this nation will fall astray by following desires; most of these sects fall into innovation; which is less detrimental than falling into disbelief, polytheism, and stubbornly and arrogantly opposing the prophets as was the case with many of the previous nations. Likewise, the tolerance & acceptance of this nation (towards the call of their prophets) is greater than that of the previous nations.
So this is a frail doubt, because this Ummah has been praised for the virtues and qualities detailed in the verse itself. However, this praise does not include the disbelievers, nor those devoid of those qualities mentioned in the verse. This praise is only applicable to the people of Eaaman who have the qualities described in the verse.
Therefore, the virtues of this Ummah are from a number of angles.
What's more, the Prophet ﷺ said:
"You make up the seventieth nation, and you are the best, the most honoured and the most dutiful of them all in the sight of Allah -the Mighty and Majestic-"
[Reported by Ahmad from the Hadeeth of Mu'awiyah ibn Hayidah]
_______________
Translated by:
▪️Doubt: Are we really the best ummah?! ▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
The questioner says: Allah -the most High- says:
{كُنتُمۡ خَیۡرَ أُمَّةٍ أُخۡرِجَتۡ لِلنَّاسِ}
"You are the best nation ever raised for humanity." [Surat Aal-E-Imran 110]
Allah praises this Ummah in this verse, however, there are people who cast doubts concerning this, they say: "How can this Ummah be the best nation when the Prophet ﷺ stated that this Ummah will be split into 73 sects, all of them in Hellfire except one?"
📝 Answer:
It is as you've mentioned; they seek to cast doubts by misinterpreting the unclear texts. How can one ignore this clearcut verse: "You are the best nation ever raised for humanity” and cast such doubts?
The Prophet ﷺ said:
"If you see those who follow that which is not entirely clear, then they are those whom Allah has named [as having deviated (from the Truth)] 'So beware of them."
This one deserves to be reprimanded.
As for what relates to his doubt; how can this Ummah split into so many sects [and still be the best nation]? The answer to this is that although these sects follow their desires and are astray, many of them still remain under the fold of Islam, whereas the previous nations were predominantly upon disbelief; very few of them would embrace Islam. Most of them were stubborn and haughty, and many of them fell into disbelief; they would resist and kill their prophets and Messengers.
The Prophet ﷺ said:
"My nation in comparison to the rest of the nations is like a strand of white hair on the skin of a black ox."
He also ﷺ said:
"Allah will say, 'O Adam! Bring forth from your offsprings the people Hell-Fire. [Adam will say, 'How many are the people of the Fire?' Allah will say, 'Out of every 1000 (take out) 999 (persons)]. This news caused distress amongst the companions of the Prophet (ﷺ), so the Prophet ﷺ said, "Rejoice, for 1000 will be from Gog and Magog, and one will be from you." The Prophet (ﷺ) added, "Aren't you pleased to make up one-quarter of the people of Paradise?" They said, "upon that, we glorified and praised Allah", as mentioned in the Hadeeth of Ibn Mas'uud. The Prophet (ﷺ) then said, "Aren't you pleased to make up one-third of the people of Paradise? On that, we glorified and praised Allah. The Prophet (ﷺ) then said, "By Him in Whose Hand my soul is, I hope that you will make up one-half of the people of Paradise; since it is only Muslims who will be admitted into Jannah; and my nation in comparison to the rest of the nations is like a strand of white hair on the skin of a black ox."
Likewise, in the hadeeth of Buraydah, reported by Ibn Maajah, the Prophet ﷺ said: “The people of Paradise will form 120 rows, 80 of those rows will be occupied by this Ummah and the remaining 40 will be occupied by the rest of the nations."
And although some of this nation will fall astray by following desires; most of these sects fall into innovation; which is less detrimental than falling into disbelief, polytheism, and stubbornly and arrogantly opposing the prophets as was the case with many of the previous nations. Likewise, the tolerance & acceptance of this nation (towards the call of their prophets) is greater than that of the previous nations.
So this is a frail doubt, because this Ummah has been praised for the virtues and qualities detailed in the verse itself. However, this praise does not include the disbelievers, nor those devoid of those qualities mentioned in the verse. This praise is only applicable to the people of Eaaman who have the qualities described in the verse.
Therefore, the virtues of this Ummah are from a number of angles.
What's more, the Prophet ﷺ said:
"You make up the seventieth nation, and you are the best, the most honoured and the most dutiful of them all in the sight of Allah -the Mighty and Majestic-"
[Reported by Ahmad from the Hadeeth of Mu'awiyah ibn Hayidah]
_______________
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba Alawi
Click to subscribe:
T.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/6047
Click to subscribe:
T.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/6047
Telegram
Fatawa of Sheikh Muhammad bin Hizam Al-Ba'dany
Miscellaneous Fatwas and Islamic verdicts from the Quran and Sunnah, and authentic statements of the Companions and Salaf, and general Guidance and Advice from the Methodology of the Salaf and Creed of the Rightous predecessors
بســـم اللــه الرحــمــن الـرحـــيــم
▪️Islamic Ruling on taking pictures of Living beings▪️
Our Shaykh, Muḥammad ibn Hizām -may Allāh preserve him- was asked the following question:
📩 Question:
We want a detailed answer on making images of living beings.
📝 Answer:
This issue has been discussed over and over again. There are numerous ḥadīths concerning this major sin which clearly prove that this -without doubt- is among the major sins, such as:
(1) The ḥadīth of Ibn Mas'ūd -raḍhiyallāhu 'anhu- which is reported by Bukhāri & Muslim; that the Prophet ﷺ said:
((أشد الناس عذاباً يوم القيامة المصورون))
"The most severely punished people on the day of Judgment will be the picture makers."
(2) The ḥadīth of Abū Juḥayfah - raḍhiyallāhu 'anhu- which is reported by Bukhāri, that the Prophet ﷺ said: "Allāh cursed the picture maker."
(3) The ḥadīth of Ibn 'Umar - raḍhiyallāhu 'anhumā- reported by Bukhāri and Muslim, that the Prophet ﷺ said:
((إن أصحاب هذه الصور يعذبون يوم القيامة يُقال لهم أحيوا ماخلقتم))
"Those who make these pictures will be punished on the day of Judgment. It will be said to them, give life to what you created!"
(4) The ḥadīth of Ibn 'Abbās -raḍhiyallāhu 'anhumā- reported by Bukhāri and Muslim, that the Prophet ﷺ said:
((من صور صورة كُلف أن يُنفخ فيها الروح يوم القيامة وليس بنافخ))
"Whoever makes a picture (in this world) will be commanded to blow a soul into it, but he will not be able to do so."
(5) The ḥadīth of Abū Ṭalha -raḍhiyallāhu 'anhu- reported by Bukhāri and Muslim, that the prophet ﷺ said:
((لا تدخل الملائكة بيتاً فيه كلبٌ ولا صورة))
"The angels (of mercy) do not enter a house which contains a dog or a picture."
(6) The ḥadīth of Abū Hurayrah -raḍhiyallāhu 'anhu- reported by Bukhāri and Muslim, that the prophet ﷺ said: "Allāh -The Most High- said:
((ومن أظلم ممن ذهب يَخلُق كخلقي فليخلقوا حبة وليخلقوا ذرة وليخلقوا شعيرة))
"Who is more unjust than the one who tries to create the like of my creation? Let them create a grain, or an atom, or a grain of barley."
Allāh -The Mighty and Majestic- challenges them!
And His (ﷻ) saying, 'Who is more unjust?' indicates that this is indeed a great oppression, among the greatest of oppressions.
(7) Likewise, the ḥadīth of Abū Hurayrah -raḍhiyallāhu 'anhu- recorded in the Sunan of Tirmithi, that the Prophet ﷺ said:
((يَخْرُجُ عُنُقٌ مِنَ النَّارِ يَوْمَ الْقِيَامَةِ لَهُ عَيْنَانِ تُبْصِرَانِ وَأُذُنَانِ تَسْمَعَانِ وَلِسَانٌ يَنْطِقُ يَقُولُ إِنِّي وُكِّلْتُ بِثَلاَثَةٍ بِكُلِّ جَبَّارٍ عَنِيدٍ وَبِكُلِّ مَنْ دَعَا مَعَ اللَّهِ إِلَهًا آخَرَ وَبِالْمُصَوِّرِينَ))
"A neck will stretch out of the Fire on the Day of judgment. It will have two eyes which can see, two ears which can hear, and a tongue which can speak. It will say: 'I have been entrusted with three: Every obstinate oppressor, everyone who called upon a deity besides Allāh, and the picture maker."
The are many more evidences concerning this matter, but these which have been are a sufficient indication. And all of these evidences prove that picture making is among the greatest sins.
What's more, all of these evidences are unrestricted, so they include:
(a) carved statues;
as proven by the Prophet's command ﷺ to 'Ali ibn Abī Ṭālib -raḍhiyallāhu 'anhu- where he said:
((لا تدع تمثالاً إلا كسرته ولا قبراً مشرفاً إلا سويته))
"Do not leave any image without erasing it, nor any raised grave without leveling it."
(b) drawings by hand;
as proven by the ḥadīth of Ā'ishah -raḍhiyallāhu 'anhā- that once she hang a curtain containing pictures, so the Prophet ﷺ commanded for it to be torn. He became so angry that his face turned red, and he said ﷺ:
((إن أصحاب هذه الصور يُعذبون يوم القيامة))
"Those who make these images will be punished on the day of Judgment."
And it's clearly evident that the Prophet ﷺ was angry because of this.
Ā'ishah -raḍhiyallāhu 'anhā- said: "Thereafter, we cut up the curtain and made two cushions for people to sit on."
▪️Islamic Ruling on taking pictures of Living beings▪️
Our Shaykh, Muḥammad ibn Hizām -may Allāh preserve him- was asked the following question:
📩 Question:
We want a detailed answer on making images of living beings.
📝 Answer:
This issue has been discussed over and over again. There are numerous ḥadīths concerning this major sin which clearly prove that this -without doubt- is among the major sins, such as:
(1) The ḥadīth of Ibn Mas'ūd -raḍhiyallāhu 'anhu- which is reported by Bukhāri & Muslim; that the Prophet ﷺ said:
((أشد الناس عذاباً يوم القيامة المصورون))
"The most severely punished people on the day of Judgment will be the picture makers."
(2) The ḥadīth of Abū Juḥayfah - raḍhiyallāhu 'anhu- which is reported by Bukhāri, that the Prophet ﷺ said: "Allāh cursed the picture maker."
(3) The ḥadīth of Ibn 'Umar - raḍhiyallāhu 'anhumā- reported by Bukhāri and Muslim, that the Prophet ﷺ said:
((إن أصحاب هذه الصور يعذبون يوم القيامة يُقال لهم أحيوا ماخلقتم))
"Those who make these pictures will be punished on the day of Judgment. It will be said to them, give life to what you created!"
(4) The ḥadīth of Ibn 'Abbās -raḍhiyallāhu 'anhumā- reported by Bukhāri and Muslim, that the Prophet ﷺ said:
((من صور صورة كُلف أن يُنفخ فيها الروح يوم القيامة وليس بنافخ))
"Whoever makes a picture (in this world) will be commanded to blow a soul into it, but he will not be able to do so."
(5) The ḥadīth of Abū Ṭalha -raḍhiyallāhu 'anhu- reported by Bukhāri and Muslim, that the prophet ﷺ said:
((لا تدخل الملائكة بيتاً فيه كلبٌ ولا صورة))
"The angels (of mercy) do not enter a house which contains a dog or a picture."
(6) The ḥadīth of Abū Hurayrah -raḍhiyallāhu 'anhu- reported by Bukhāri and Muslim, that the prophet ﷺ said: "Allāh -The Most High- said:
((ومن أظلم ممن ذهب يَخلُق كخلقي فليخلقوا حبة وليخلقوا ذرة وليخلقوا شعيرة))
"Who is more unjust than the one who tries to create the like of my creation? Let them create a grain, or an atom, or a grain of barley."
Allāh -The Mighty and Majestic- challenges them!
And His (ﷻ) saying, 'Who is more unjust?' indicates that this is indeed a great oppression, among the greatest of oppressions.
(7) Likewise, the ḥadīth of Abū Hurayrah -raḍhiyallāhu 'anhu- recorded in the Sunan of Tirmithi, that the Prophet ﷺ said:
((يَخْرُجُ عُنُقٌ مِنَ النَّارِ يَوْمَ الْقِيَامَةِ لَهُ عَيْنَانِ تُبْصِرَانِ وَأُذُنَانِ تَسْمَعَانِ وَلِسَانٌ يَنْطِقُ يَقُولُ إِنِّي وُكِّلْتُ بِثَلاَثَةٍ بِكُلِّ جَبَّارٍ عَنِيدٍ وَبِكُلِّ مَنْ دَعَا مَعَ اللَّهِ إِلَهًا آخَرَ وَبِالْمُصَوِّرِينَ))
"A neck will stretch out of the Fire on the Day of judgment. It will have two eyes which can see, two ears which can hear, and a tongue which can speak. It will say: 'I have been entrusted with three: Every obstinate oppressor, everyone who called upon a deity besides Allāh, and the picture maker."
The are many more evidences concerning this matter, but these which have been are a sufficient indication. And all of these evidences prove that picture making is among the greatest sins.
What's more, all of these evidences are unrestricted, so they include:
(a) carved statues;
as proven by the Prophet's command ﷺ to 'Ali ibn Abī Ṭālib -raḍhiyallāhu 'anhu- where he said:
((لا تدع تمثالاً إلا كسرته ولا قبراً مشرفاً إلا سويته))
"Do not leave any image without erasing it, nor any raised grave without leveling it."
(b) drawings by hand;
as proven by the ḥadīth of Ā'ishah -raḍhiyallāhu 'anhā- that once she hang a curtain containing pictures, so the Prophet ﷺ commanded for it to be torn. He became so angry that his face turned red, and he said ﷺ:
((إن أصحاب هذه الصور يُعذبون يوم القيامة))
"Those who make these images will be punished on the day of Judgment."
And it's clearly evident that the Prophet ﷺ was angry because of this.
Ā'ishah -raḍhiyallāhu 'anhā- said: "Thereafter, we cut up the curtain and made two cushions for people to sit on."
This ḥadīth proves that the prohibition includes 2D drawing, and not restricted to (3D) sculptures as some innovators and people of misguidance claim.
This fact is further established by the command of the Prophet ﷺ to 'Umar -raḍhiyallāhu 'anhu- during the conquest of Makkah, where he instructed him to enter the Ka'bah and wipe off all the pictures found therein. 'Umar said: 'The prophet ﷺ did not enter (the Ka'bah) till all the pictures had been erased.'
i.e. the pictures were erased from the walls of the Ka'bah.
So these are clear evidences proving that (2D) drawings come under the prohibition.
(c) Similarly, pictures captured using cameras are also included in this prohibition. This severe sin which many have taken lightly - to the extent where even (some of) those known to be upright have become lax in this regard. So much so that you find them storing pictures on their phones, and perhaps even taking pictures themselves or having it taken for them.
So this is also forbidden, because it's a form of picture making. Pictures taken captured using a camera are considered to be pictures linguistically, customarily and legislatively/Islamically. [When someone is shown a photo of someone] no one will say that this photo is actually so and so, the son of so and so, physically here in person. Instead, they will say this is the picture of so and so. So this form also falls under the prohibition mentioned in the aforementioned evidences. It is included in the previously cited evidences. No one sees a picture except that he says, this is the picture of so and so.
Furthermore, the underlying reasons behind the prohibition of picture making are applicable to this form of picture making. For this reason some of those scholars who permit taking photographic pictures, or taking pictures using a camera, acknowledge that it's not permissible to acquire pictures for memorabilia.
So if they don't consider it to be a picture, why do they forbid this? Why do they say it's not permissible to store pictures as mementos?
In the same way, some of the scholars who permit photographic pictures have said that it's not permissible to hang them inside houses.
So it should be said to them, why do you forbid this if you don't even consider them to be pictures in the first place?
It's only fair to apply the same ruling to all forms of picture making, without exception.
Therefore, these types of photographic pictures are also ḥarām. And it's necessary for Muslims to fear Allāh -Subhānahu wa Ta'ālā- because these photographic images are included in the statement of the Prophet ﷺ:
((لا تدخل الملائكة بيتٌ فيها كلبٌ ولاصورة))
"The angels (of mercy) do not enter a house which contains a dog or a picture."
So bringing pictures into the house causes the angles (of mercy) to leave. And it's not a condition for these pictures to be hang up in order for this to happen, rather the mere presence of pictures (in the house) is enough to make the angels (of mercy) depart - even if they're not hang up; this is something obvious.
Moreover, these photographic pictures are also included in the saying of Allāh:
((ومن أظلم ممن ذهب يخلق كخلقي))
"Who is more unjust than the one tries to create the like of my creation?"
What's more, picture making leads to Shirk, hence why one of the underlying reasons for the prohibition of pictures which the scholars have mentioned, is that they are taken worshipped besides Allāh. If that's the case, then pictures captured using a camera are a greater means to Shirk than carved statues and drawings, because taking a picture bears more resemblance to reality and is more realistic than anything else.
So what's correct is that pictures are absolutely ḥarām, even those taken using a cameras.
As for pictures which people are obliged to have because the rulers have made them officially binding in all transactions, then the sin for this rests on those who enforce it upon them. And so one takes these images according to his needs,while still hating it. In this way, he frees himself from any wrongdoing/sin - in shā Allāh-.
This fact is further established by the command of the Prophet ﷺ to 'Umar -raḍhiyallāhu 'anhu- during the conquest of Makkah, where he instructed him to enter the Ka'bah and wipe off all the pictures found therein. 'Umar said: 'The prophet ﷺ did not enter (the Ka'bah) till all the pictures had been erased.'
i.e. the pictures were erased from the walls of the Ka'bah.
So these are clear evidences proving that (2D) drawings come under the prohibition.
(c) Similarly, pictures captured using cameras are also included in this prohibition. This severe sin which many have taken lightly - to the extent where even (some of) those known to be upright have become lax in this regard. So much so that you find them storing pictures on their phones, and perhaps even taking pictures themselves or having it taken for them.
So this is also forbidden, because it's a form of picture making. Pictures taken captured using a camera are considered to be pictures linguistically, customarily and legislatively/Islamically. [When someone is shown a photo of someone] no one will say that this photo is actually so and so, the son of so and so, physically here in person. Instead, they will say this is the picture of so and so. So this form also falls under the prohibition mentioned in the aforementioned evidences. It is included in the previously cited evidences. No one sees a picture except that he says, this is the picture of so and so.
Furthermore, the underlying reasons behind the prohibition of picture making are applicable to this form of picture making. For this reason some of those scholars who permit taking photographic pictures, or taking pictures using a camera, acknowledge that it's not permissible to acquire pictures for memorabilia.
So if they don't consider it to be a picture, why do they forbid this? Why do they say it's not permissible to store pictures as mementos?
In the same way, some of the scholars who permit photographic pictures have said that it's not permissible to hang them inside houses.
So it should be said to them, why do you forbid this if you don't even consider them to be pictures in the first place?
It's only fair to apply the same ruling to all forms of picture making, without exception.
Therefore, these types of photographic pictures are also ḥarām. And it's necessary for Muslims to fear Allāh -Subhānahu wa Ta'ālā- because these photographic images are included in the statement of the Prophet ﷺ:
((لا تدخل الملائكة بيتٌ فيها كلبٌ ولاصورة))
"The angels (of mercy) do not enter a house which contains a dog or a picture."
So bringing pictures into the house causes the angles (of mercy) to leave. And it's not a condition for these pictures to be hang up in order for this to happen, rather the mere presence of pictures (in the house) is enough to make the angels (of mercy) depart - even if they're not hang up; this is something obvious.
Moreover, these photographic pictures are also included in the saying of Allāh:
((ومن أظلم ممن ذهب يخلق كخلقي))
"Who is more unjust than the one tries to create the like of my creation?"
What's more, picture making leads to Shirk, hence why one of the underlying reasons for the prohibition of pictures which the scholars have mentioned, is that they are taken worshipped besides Allāh. If that's the case, then pictures captured using a camera are a greater means to Shirk than carved statues and drawings, because taking a picture bears more resemblance to reality and is more realistic than anything else.
So what's correct is that pictures are absolutely ḥarām, even those taken using a cameras.
As for pictures which people are obliged to have because the rulers have made them officially binding in all transactions, then the sin for this rests on those who enforce it upon them. And so one takes these images according to his needs,while still hating it. In this way, he frees himself from any wrongdoing/sin - in shā Allāh-.
{یُرِیدُ اللهُ بِكُمُ ٱلۡیُسۡرَ وَلَا یُرِیدُ بِكُمُ ٱلۡعُسۡرَ}
"Allāh intends ease for you, not hardship"
[Sūrat Al-Baqarah 185]
In this case, a person is not sinful, but rather the sin is on those who enforce this upon the people. However, one must not store pictures which he is not in need of. He must only keep hold of those pictures which are necessary.
And the same goes for images which we find printed on paper notes.
{لَا یُكَلِّفُ اللهُ نَفۡسًا إِلَّا وُسۡعَهَاۚ}
"Allāh does not burden any soul with more than it can bear."
[Sūrat Al-Baqarah 286]
If he tries to erase the pictures (on these notes), then perhaps they are rendered useless and won't be accepted, thus making things difficult upon himself.
Therefore, the sin goes back to those who enforce this upon the people. And a person carries this money while hating it in his heart.
As for what relates to pictures found on household items that a person buys and brings back home, if the item is going to remain in the house for some time, then it's necessary to blur/deface the image based on the ḥadīth of 'Ali ibn Abī Ṭālib reported by Muslim, that the Prophet ﷺ said:
((لا تدع صورة إلا طمستها ولاقبراً مشرفاً إلا سويته))
"Do not leave any image without erasing it, nor any raised grave without leveling it."
But if the item is going to be (used and) thrown away immediately in the garbage, like biscuit (wrappers) for example, or other such items which are used and disposed of right away, then it seems -and Allāh knows best- that it's not necessary to deface them, because they'll end up being damaged & ruined in the garbage anyway, and it's also burdensome for one to deface them all. But if one is able to deface every picture, then this is fine. In fact, it's actually a good thing, and Allāh's aid is sought.
Also, the so-called 'degraded images'; images found on carpets for example, which are trampled on. Some of the scholars permitted these forms of images on the basis that they are being degraded, and they use as evidence the ḥadīth of 'Ā'ishah -raḍhiyallāhu 'anhā- when she said:
((فاتخذنا من الستر وسادتين توطآن))
"So we cut out two cushions from the curtain for people to sit on."
But what's apparent -and this is the strongest opinion held by a number of scholars- is that this is also impermissible i.e. It's not permissible to keep pictures in the house even if they are being degraded, as proven by the ḥadīth of 'Ā'ishah in Bukhāri and Muslim, that she said:
"I bought a cushion with pictures for the Prophet ﷺ, so when the Prophet ﷺ came, he said: 'What is this cushion?' she said: O Messenger of Allāh, I bought it for you to sit and recline on. The Prophet ﷺ became angry and said:
((إن أصحاب هذه الصور يُعذبون يوم القيامة))
"Those who make these pictures will be punished on the day of Judgment."
The point of evidence is that she explained that the reason why she bought it was for him to sit and recline on, and this in itself is an act of degradation, yet he ﷺ was still angry at her for this, which is why in the same ḥadīth she says: "So we cut it up and made two cushions from it."
So the correct understanding, as explained by some of the scholars, is that the image was defaced when they cut it up. And from what's apparent, it seems like they cut off the head and disfigured the picture in doing so. Otherwise, how can she say that she bought it for the Prophet ﷺ to sit and recline on and then keep the picture on there when cutting out the new pillows, even though the Prophet ﷺ initially objected to this?! This understanding doesn't match up with the ḥadīth, because in the ḥadīth she says, 'I bought it for you to sit and recline on', but he rebuked her for this.
Therefore, the correct understanding of this ḥadīth is that the image was cut such that the head was removed, thereafter they made two cushions from it, and Allāh knows best.
________
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba-'Alawi
Click the link to subscribe:
t.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/233
"Allāh intends ease for you, not hardship"
[Sūrat Al-Baqarah 185]
In this case, a person is not sinful, but rather the sin is on those who enforce this upon the people. However, one must not store pictures which he is not in need of. He must only keep hold of those pictures which are necessary.
And the same goes for images which we find printed on paper notes.
{لَا یُكَلِّفُ اللهُ نَفۡسًا إِلَّا وُسۡعَهَاۚ}
"Allāh does not burden any soul with more than it can bear."
[Sūrat Al-Baqarah 286]
If he tries to erase the pictures (on these notes), then perhaps they are rendered useless and won't be accepted, thus making things difficult upon himself.
Therefore, the sin goes back to those who enforce this upon the people. And a person carries this money while hating it in his heart.
As for what relates to pictures found on household items that a person buys and brings back home, if the item is going to remain in the house for some time, then it's necessary to blur/deface the image based on the ḥadīth of 'Ali ibn Abī Ṭālib reported by Muslim, that the Prophet ﷺ said:
((لا تدع صورة إلا طمستها ولاقبراً مشرفاً إلا سويته))
"Do not leave any image without erasing it, nor any raised grave without leveling it."
But if the item is going to be (used and) thrown away immediately in the garbage, like biscuit (wrappers) for example, or other such items which are used and disposed of right away, then it seems -and Allāh knows best- that it's not necessary to deface them, because they'll end up being damaged & ruined in the garbage anyway, and it's also burdensome for one to deface them all. But if one is able to deface every picture, then this is fine. In fact, it's actually a good thing, and Allāh's aid is sought.
Also, the so-called 'degraded images'; images found on carpets for example, which are trampled on. Some of the scholars permitted these forms of images on the basis that they are being degraded, and they use as evidence the ḥadīth of 'Ā'ishah -raḍhiyallāhu 'anhā- when she said:
((فاتخذنا من الستر وسادتين توطآن))
"So we cut out two cushions from the curtain for people to sit on."
But what's apparent -and this is the strongest opinion held by a number of scholars- is that this is also impermissible i.e. It's not permissible to keep pictures in the house even if they are being degraded, as proven by the ḥadīth of 'Ā'ishah in Bukhāri and Muslim, that she said:
"I bought a cushion with pictures for the Prophet ﷺ, so when the Prophet ﷺ came, he said: 'What is this cushion?' she said: O Messenger of Allāh, I bought it for you to sit and recline on. The Prophet ﷺ became angry and said:
((إن أصحاب هذه الصور يُعذبون يوم القيامة))
"Those who make these pictures will be punished on the day of Judgment."
The point of evidence is that she explained that the reason why she bought it was for him to sit and recline on, and this in itself is an act of degradation, yet he ﷺ was still angry at her for this, which is why in the same ḥadīth she says: "So we cut it up and made two cushions from it."
So the correct understanding, as explained by some of the scholars, is that the image was defaced when they cut it up. And from what's apparent, it seems like they cut off the head and disfigured the picture in doing so. Otherwise, how can she say that she bought it for the Prophet ﷺ to sit and recline on and then keep the picture on there when cutting out the new pillows, even though the Prophet ﷺ initially objected to this?! This understanding doesn't match up with the ḥadīth, because in the ḥadīth she says, 'I bought it for you to sit and recline on', but he rebuked her for this.
Therefore, the correct understanding of this ḥadīth is that the image was cut such that the head was removed, thereafter they made two cushions from it, and Allāh knows best.
________
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba-'Alawi
Click the link to subscribe:
t.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/233
Telegram
Fatawa of Sheikh Muhammad bin Hizam Al-Ba'dany
Miscellaneous Fatwas and Islamic verdicts from the Quran and Sunnah, and authentic statements of the Companions and Salaf, and general Guidance and Advice from the Methodology of the Salaf and Creed of the Rightous predecessors
بســـم اللــه الرحــمــن الـرحـــيــم
▪️Cooperating (in the affairs of Da'wah) with those of Ahlus-Sunnah who see picture-making as being permissible▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
The questioner says: Is it permissible to cooperate in the affairs of Da'wah with those from Ahlus-Sunnah who take the fatwa of some of the scholars permitting picture-making?
📝 Answer:
They are mistaken in this regard, because picture-making is from the major sins.
The Prophet ﷺ said:
"The most severely punished people on the day of Judgment will be the picture-makers."
[Reported by Bukhari and Muslim from the Hadeeth of 'Abdullah ibn Mas'ood, may Allah be pleased with him]
Likewise, the Prophet ﷺ said:
"Allah cursed the picture-makers"
[Reported by Bukhari from the Hadeeth of Abu Jahayfa, may Allaah be pleased with him]
He ﷺ also said:
“The Angels do not enter a house which contains a dog or a picture”.
[Reported by Bukhari and Muslim from the Hadeeth of Abu Talha, may Allaah be pleased with him]
Similarly, the Prophet ﷺ said:
"The picture-maker will be punished in the Hellfire, a soul will be placed in every picture he created and it shall punish him."
[Reported by Bukhari and Muslim from the Hadeeth of Ibn Abbas, may Allah be pleased with him]
There are many evidences in this regard, this is just an indication, all of these evidences indicate the prohibition of taking pictures of living beings. And the correct stance is that they also include images taken by photographic devices, just as they include both still and motion pictures. The correct position is that it includes every type. Therefore, if a person of knowledge says picture-making is permissible in this regard (i.e. for Da'wah purposes), then we see him to be mistaken in this.
As for the question, is it permissible to cooperate in the affairs of da'wah with such a person? Then the answer is: as long as he is from Ahlus-Sunnah wal Jamaa'ah, then yes, it's permissible to cooperate with him in the affairs of Da'wah, and they should leave this matter of contention aside; the prophet ﷺ said to Abu Musa al-Ash'ari and Mu'adh ibn Jabal before sending them off to Yemen:
((وَتَطَاوَعَا وَلاَ تَخْتَلِفَا))
"Work together and don't be divided."
[In the same Hadeeth,] He ﷺ also advised them, saying:
"Show leniency (to the people); don't be hard upon them; give glad tidings; and do not create aversion."
Therefore, those who see it to be permissible should avoid recording in the presence of their brothers who see it to be Haraam, and it's not permissible for them to record their brothers in this case. And just because they record in other events, this shouldn't prevent you from advising them, but this shouldn't cause you to dispute amongst yourselves, such that you become disunited and warn against one another, seeing as both of you follow the Sunnah, are upright and adhere to the same Creed; especially when you reside in the lands of disbelief, you are in great need of being united, for how few are Ahlus-Sunnah wal-Jamaa'ah in the lands of disbelief. What's more, many of those who ascribe themselves to Islam take little interest in their religion, and many of them are Sufis or Shiites, etc. Ahlus-Sunnah are already few in number, so how can you dispute amongst yourselves, become disunited and warn against one another based on this matter?! This is wrong. Do not base your allegiance and disallegiance (Walaa wal baraa) on this matter, may Allah grant you all success.
______________
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba Alawi
Click to subscribe:
T.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/8005
▪️Cooperating (in the affairs of Da'wah) with those of Ahlus-Sunnah who see picture-making as being permissible▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
The questioner says: Is it permissible to cooperate in the affairs of Da'wah with those from Ahlus-Sunnah who take the fatwa of some of the scholars permitting picture-making?
📝 Answer:
They are mistaken in this regard, because picture-making is from the major sins.
The Prophet ﷺ said:
"The most severely punished people on the day of Judgment will be the picture-makers."
[Reported by Bukhari and Muslim from the Hadeeth of 'Abdullah ibn Mas'ood, may Allah be pleased with him]
Likewise, the Prophet ﷺ said:
"Allah cursed the picture-makers"
[Reported by Bukhari from the Hadeeth of Abu Jahayfa, may Allaah be pleased with him]
He ﷺ also said:
“The Angels do not enter a house which contains a dog or a picture”.
[Reported by Bukhari and Muslim from the Hadeeth of Abu Talha, may Allaah be pleased with him]
Similarly, the Prophet ﷺ said:
"The picture-maker will be punished in the Hellfire, a soul will be placed in every picture he created and it shall punish him."
[Reported by Bukhari and Muslim from the Hadeeth of Ibn Abbas, may Allah be pleased with him]
There are many evidences in this regard, this is just an indication, all of these evidences indicate the prohibition of taking pictures of living beings. And the correct stance is that they also include images taken by photographic devices, just as they include both still and motion pictures. The correct position is that it includes every type. Therefore, if a person of knowledge says picture-making is permissible in this regard (i.e. for Da'wah purposes), then we see him to be mistaken in this.
As for the question, is it permissible to cooperate in the affairs of da'wah with such a person? Then the answer is: as long as he is from Ahlus-Sunnah wal Jamaa'ah, then yes, it's permissible to cooperate with him in the affairs of Da'wah, and they should leave this matter of contention aside; the prophet ﷺ said to Abu Musa al-Ash'ari and Mu'adh ibn Jabal before sending them off to Yemen:
((وَتَطَاوَعَا وَلاَ تَخْتَلِفَا))
"Work together and don't be divided."
[In the same Hadeeth,] He ﷺ also advised them, saying:
"Show leniency (to the people); don't be hard upon them; give glad tidings; and do not create aversion."
Therefore, those who see it to be permissible should avoid recording in the presence of their brothers who see it to be Haraam, and it's not permissible for them to record their brothers in this case. And just because they record in other events, this shouldn't prevent you from advising them, but this shouldn't cause you to dispute amongst yourselves, such that you become disunited and warn against one another, seeing as both of you follow the Sunnah, are upright and adhere to the same Creed; especially when you reside in the lands of disbelief, you are in great need of being united, for how few are Ahlus-Sunnah wal-Jamaa'ah in the lands of disbelief. What's more, many of those who ascribe themselves to Islam take little interest in their religion, and many of them are Sufis or Shiites, etc. Ahlus-Sunnah are already few in number, so how can you dispute amongst yourselves, become disunited and warn against one another based on this matter?! This is wrong. Do not base your allegiance and disallegiance (Walaa wal baraa) on this matter, may Allah grant you all success.
______________
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba Alawi
Click to subscribe:
T.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/8005
Telegram
Fatawa of Sheikh Muhammad bin Hizam Al-Ba'dany
Miscellaneous Fatwas and Islamic verdicts from the Quran and Sunnah, and authentic statements of the Companions and Salaf, and general Guidance and Advice from the Methodology of the Salaf and Creed of the Rightous predecessors
بســـم اللــه الرحــمــن الـرحـــيــم
▪️Is the growth of pubic hair a credible sign of puberty, and when is it obligatory to shave the pubic hair?▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
Is the growth of pubic hair a credible sign of puberty, and when does it become obligatory to shave the pubic hair?
📝 Answer:
Yes, it is a credible sign of puberty, if it grows thick and rough, and it's necessary to shave it off once it becomes thick and rough; shaving becomes obligatory in this case.
The prophet ﷺ said:
"Five things are part of the Fitrah (natural disposition)...and from these five is Al-istihdaad - shaving the pubic hairs."
[Reported by Bukhaari and Muslim from the Hadeeth of Abu Hurayrah]
And in the Hadeeth of Anas, he (may Allah be pleased with him) said:
"The prophet ﷺ appointed for us in trimming the moustache, plucking the armpit hair, shaving the pubic hair and clipping the nails that we do not leave them longer than forty days."
The prophet ﷺ deemed the roughening of the pubic hairs to be a credible sign of puberty, because he killed the (male combatants captured) from the tribe of Banee 'Quraydha on the account of pubic hair; he (didn't spare those) with pubic hair because he considered them to be adults, whereas (he spared) those who hadn't yet grown any pubic hair, deeming them to be children.
So (he ﷺ used this) as a sign to determine whether or not they had reached adulthood.
__________
Translated by:
Abu Sulaymaan Ammaar ibn Sufyaan Ba Alawi
Click to subscribe:
T.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/5127
▪️Is the growth of pubic hair a credible sign of puberty, and when is it obligatory to shave the pubic hair?▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
Is the growth of pubic hair a credible sign of puberty, and when does it become obligatory to shave the pubic hair?
📝 Answer:
Yes, it is a credible sign of puberty, if it grows thick and rough, and it's necessary to shave it off once it becomes thick and rough; shaving becomes obligatory in this case.
The prophet ﷺ said:
"Five things are part of the Fitrah (natural disposition)...and from these five is Al-istihdaad - shaving the pubic hairs."
[Reported by Bukhaari and Muslim from the Hadeeth of Abu Hurayrah]
And in the Hadeeth of Anas, he (may Allah be pleased with him) said:
"The prophet ﷺ appointed for us in trimming the moustache, plucking the armpit hair, shaving the pubic hair and clipping the nails that we do not leave them longer than forty days."
The prophet ﷺ deemed the roughening of the pubic hairs to be a credible sign of puberty, because he killed the (male combatants captured) from the tribe of Banee 'Quraydha on the account of pubic hair; he (didn't spare those) with pubic hair because he considered them to be adults, whereas (he spared) those who hadn't yet grown any pubic hair, deeming them to be children.
So (he ﷺ used this) as a sign to determine whether or not they had reached adulthood.
__________
Translated by:
Abu Sulaymaan Ammaar ibn Sufyaan Ba Alawi
Click to subscribe:
T.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/5127
Telegram
Fatawa of Sheikh Muhammad bin Hizam Al-Ba'dany
Miscellaneous Fatwas and Islamic verdicts from the Quran and Sunnah, and authentic statements of the Companions and Salaf, and general Guidance and Advice from the Methodology of the Salaf and Creed of the Rightous predecessors
بســـم اللــه الرحــمــن الـرحـــيــم
▪️If married couples steal from one another, do they deserve to have their hands cut off?▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
The questioner says: What is the ruling on a man stealing from his wife, and does he deserve the legal punishment (i.e. having his hand cut off)?
📝 Answer:
It's impermissible for the husband to steal from his wife's money and likewise the wife to steal from her husband's money. This is something forbidden.
[Allah -the Mighty and Majestic- said]
{وَٱلسَّارِقُ وَٱلسَّارِقَةُ فَٱقۡطَعُوۤا۟ أَیۡدِیَهُمَا جَزَاۤءَۢ بِمَا كَسَبَا نَكَـٰلࣰا مِّنَ ٱللَّهِۗ وَٱللَّهُ عَزِیزٌ حَكِیمࣱ}
"Cut off (from the wrist joint) the (right) hand of the thief, male or female, as a recompense for that which they committed, a punishment by way of example from Allah. And Allah is All-Powerful, All-Wise."
[Surat Al-Ma'idah 38]
So this is a major sin.
However, the scholars differed as to whether the hand should be cut off in the case where the husband steals from his wife, or the wife steals from her husband, and the strongest opinion is to refrain from cutting the hand in this case; because the husband and wife live together under one roof, both are mutually reliant on one another and each one is aware of the other's money. So due to this skepticism, the punishment is not enforced upon him. Nonetheless, he deserves to be reprimanded.
And Allah's help is sought.
__________
Translated by:
Abu Sulaymaan Ammaar ibn Sufyaan Ba Alawi
Click to subscribe:
T.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/4269
▪️If married couples steal from one another, do they deserve to have their hands cut off?▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
The questioner says: What is the ruling on a man stealing from his wife, and does he deserve the legal punishment (i.e. having his hand cut off)?
📝 Answer:
It's impermissible for the husband to steal from his wife's money and likewise the wife to steal from her husband's money. This is something forbidden.
[Allah -the Mighty and Majestic- said]
{وَٱلسَّارِقُ وَٱلسَّارِقَةُ فَٱقۡطَعُوۤا۟ أَیۡدِیَهُمَا جَزَاۤءَۢ بِمَا كَسَبَا نَكَـٰلࣰا مِّنَ ٱللَّهِۗ وَٱللَّهُ عَزِیزٌ حَكِیمࣱ}
"Cut off (from the wrist joint) the (right) hand of the thief, male or female, as a recompense for that which they committed, a punishment by way of example from Allah. And Allah is All-Powerful, All-Wise."
[Surat Al-Ma'idah 38]
So this is a major sin.
However, the scholars differed as to whether the hand should be cut off in the case where the husband steals from his wife, or the wife steals from her husband, and the strongest opinion is to refrain from cutting the hand in this case; because the husband and wife live together under one roof, both are mutually reliant on one another and each one is aware of the other's money. So due to this skepticism, the punishment is not enforced upon him. Nonetheless, he deserves to be reprimanded.
And Allah's help is sought.
__________
Translated by:
Abu Sulaymaan Ammaar ibn Sufyaan Ba Alawi
Click to subscribe:
T.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/4269
Telegram
Fatawa of Sheikh Muhammad bin Hizam Al-Ba'dany
Miscellaneous Fatwas and Islamic verdicts from the Quran and Sunnah, and authentic statements of the Companions and Salaf, and general Guidance and Advice from the Methodology of the Salaf and Creed of the Rightous predecessors
بســـم اللــه الرحــمــن الـرحـــيــم
▪️Asking for donations & fund-raising for the Masjid's sake▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
The questioner says: There are many Masjids in the West that are forced to raise funds for the Masjid's sake, so is it permissible for Muslims to help in collecting this money? Likewise, is it permissible for a Daa'ee to encourage people to cooperate in this matter? And is it permissible for him to give a lecture in a venue if he knows that the hosts will subsequently request donations from the attendees? What do you advice in this matter? And if someone did that, is he warned against and expelled from the fold of Ahlus-Sunnah wal Jamaa'ah due to that?
📝 Answer:
In terms of advice, then we advise them to refrain from this (i.e. Asking people for donations & fund-raising in this manner).
If they know any Muslims who are willing to help in good causes, they can perhaps send someone to intercede on their behalf.
[Whenever a needy person would come to the Prophet (ﷺ), he would turn to those who were present and say]
((اشفعوا تؤجروا ويقضي الله على لسان نبيه ما أحب))
"If you (help and) intercede for him, you will be rewarded; and Allah will bring about what He likes through the tongue of His Messenger".
[Reported by Bukhari and Muslim from the Hadeeth of Abu Musa al-Ash'ari]
So they can entrust people to direct good-doers to contribute towards good causes; such as, donating money to the Masjid, renovating the Masjid, buying things for the Masjid, etc. They intercede by proposing and directing willing good-doers or anyone else who wishes to cooperate with you (towards these causes). This is what we recommend.
As for requesting attendees - after the lecture- to all collectively donate towards the restoration of the Masjid or making a specific request to those who wish to help by directing them to go to so and so, then we don't recommend this approach. However, if this happens occasionally; in cases where they are severely in need and have to resort to this, then it's okay; although, doing this frequently is a practice which the Hizbees (Partisans) have become renowned for.
The questioner says:
And if someone did that, is he warned against and expelled from the fold of Ahlus-Sunnah wal Jamaa'ah?
The Answer is: No. No, he doesn't deserve to be warned against, nor is he is he expelled from the fold Ahlus-Sunnah wal-Jamaa'ah.
Rather, you should rejoice O Ahlus-Sunnah wal-Jamaa'ah; it should delight you to find even a single Sunni in the lands of disbelief, let alone warning against a righteous individual, competent enough to give lectures and call others to the path of Allah the Almighty; simply because he encouraged the people to assist and donate to the Masjid?!
By this, you would be committing a greater wrong than his; assuming what he did was even wrong.
Perhaps his approach wasn't the best (khilaaf al-awlaa), but this approach of yours; in expelling him from the fold of Ahlus-Sunnah wal Jamaa'ah and warning against him, is an innovation; i.e. warning against a Sunni Daa'ee, who preaches & calls others to the way of Allah, solely based on this.
Be careful! Take it easy when dealing with a Sunni! Especially when you are in the lands of disbelief. You should be overjoyed when you see an upright, Sunni Daa'ee. You live among Christians, in the midst of the disbelievers, many of the Muslims are Sufis, many of them are distant from their religion, the ikhwanul Muslimoon are imitating the enemies of Islam; they don't advise for Allah's Religion; hence, you find Muslims growing up around them imitating the enemies of Islam without any fear of Allah, and to top it all up you (have the rash to) disagree amongst yourselves concerning these issues?!
This is a great mistake.
__________
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba Alawi
Click to subscribe:
T.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/8008
▪️Asking for donations & fund-raising for the Masjid's sake▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
The questioner says: There are many Masjids in the West that are forced to raise funds for the Masjid's sake, so is it permissible for Muslims to help in collecting this money? Likewise, is it permissible for a Daa'ee to encourage people to cooperate in this matter? And is it permissible for him to give a lecture in a venue if he knows that the hosts will subsequently request donations from the attendees? What do you advice in this matter? And if someone did that, is he warned against and expelled from the fold of Ahlus-Sunnah wal Jamaa'ah due to that?
📝 Answer:
In terms of advice, then we advise them to refrain from this (i.e. Asking people for donations & fund-raising in this manner).
If they know any Muslims who are willing to help in good causes, they can perhaps send someone to intercede on their behalf.
[Whenever a needy person would come to the Prophet (ﷺ), he would turn to those who were present and say]
((اشفعوا تؤجروا ويقضي الله على لسان نبيه ما أحب))
"If you (help and) intercede for him, you will be rewarded; and Allah will bring about what He likes through the tongue of His Messenger".
[Reported by Bukhari and Muslim from the Hadeeth of Abu Musa al-Ash'ari]
So they can entrust people to direct good-doers to contribute towards good causes; such as, donating money to the Masjid, renovating the Masjid, buying things for the Masjid, etc. They intercede by proposing and directing willing good-doers or anyone else who wishes to cooperate with you (towards these causes). This is what we recommend.
As for requesting attendees - after the lecture- to all collectively donate towards the restoration of the Masjid or making a specific request to those who wish to help by directing them to go to so and so, then we don't recommend this approach. However, if this happens occasionally; in cases where they are severely in need and have to resort to this, then it's okay; although, doing this frequently is a practice which the Hizbees (Partisans) have become renowned for.
The questioner says:
And if someone did that, is he warned against and expelled from the fold of Ahlus-Sunnah wal Jamaa'ah?
The Answer is: No. No, he doesn't deserve to be warned against, nor is he is he expelled from the fold Ahlus-Sunnah wal-Jamaa'ah.
Rather, you should rejoice O Ahlus-Sunnah wal-Jamaa'ah; it should delight you to find even a single Sunni in the lands of disbelief, let alone warning against a righteous individual, competent enough to give lectures and call others to the path of Allah the Almighty; simply because he encouraged the people to assist and donate to the Masjid?!
By this, you would be committing a greater wrong than his; assuming what he did was even wrong.
Perhaps his approach wasn't the best (khilaaf al-awlaa), but this approach of yours; in expelling him from the fold of Ahlus-Sunnah wal Jamaa'ah and warning against him, is an innovation; i.e. warning against a Sunni Daa'ee, who preaches & calls others to the way of Allah, solely based on this.
Be careful! Take it easy when dealing with a Sunni! Especially when you are in the lands of disbelief. You should be overjoyed when you see an upright, Sunni Daa'ee. You live among Christians, in the midst of the disbelievers, many of the Muslims are Sufis, many of them are distant from their religion, the ikhwanul Muslimoon are imitating the enemies of Islam; they don't advise for Allah's Religion; hence, you find Muslims growing up around them imitating the enemies of Islam without any fear of Allah, and to top it all up you (have the rash to) disagree amongst yourselves concerning these issues?!
This is a great mistake.
__________
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba Alawi
Click to subscribe:
T.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/8008
Telegram
Fatawa of Sheikh Muhammad bin Hizam Al-Ba'dany
Miscellaneous Fatwas and Islamic verdicts from the Quran and Sunnah, and authentic statements of the Companions and Salaf, and general Guidance and Advice from the Methodology of the Salaf and Creed of the Rightous predecessors
بســـم اللــه الرحــمــن الـرحـــيــم
▪️There's no Celibacy in Jannah▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
The questioner says: with regards to single women who die without being married, will they have a husband in the Hereafter?
📝 Answer:
Of course, without a shadow of a doubt; "there's no celibacy in Jannah", as the Prophet ﷺ said in the Hadeeth of Abu Hurayrah -may Allah be pleased with him- reported by Muslim.
So there is no doubt that she will be married in the Hereafter to whomsoever Allaah wishes for her to be married to from the inhabitants of Jannah. In the same way, single men who die prior to marriage; and they are many in number, will also have partners in the Hereafter. In fact, even married men will have extra wives, as there will be no limit in the Hereafter to how many wives a man can have; Allaah will honour whomsoever He pleases with however many wives He pleases.
______
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba-'Alawi
Click the link to subscribe:
t.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/7731
▪️There's no Celibacy in Jannah▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
The questioner says: with regards to single women who die without being married, will they have a husband in the Hereafter?
📝 Answer:
Of course, without a shadow of a doubt; "there's no celibacy in Jannah", as the Prophet ﷺ said in the Hadeeth of Abu Hurayrah -may Allah be pleased with him- reported by Muslim.
So there is no doubt that she will be married in the Hereafter to whomsoever Allaah wishes for her to be married to from the inhabitants of Jannah. In the same way, single men who die prior to marriage; and they are many in number, will also have partners in the Hereafter. In fact, even married men will have extra wives, as there will be no limit in the Hereafter to how many wives a man can have; Allaah will honour whomsoever He pleases with however many wives He pleases.
______
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba-'Alawi
Click the link to subscribe:
t.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/7731
Telegram
Fatawa of Sheikh Muhammad bin Hizam Al-Ba'dany
Miscellaneous Fatwas and Islamic verdicts from the Quran and Sunnah, and authentic statements of the Companions and Salaf, and general Guidance and Advice from the Methodology of the Salaf and Creed of the Rightous predecessors
بســـم اللــه الرحــمــن الـرحـــيــم
▪️Teaching women face to face (without a barrier)▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
The questioner says: There are some males who teach women how to recite the Qur'an; they dictate it to her and she reads it back to them (face to face), when advised against this, they argue that free-mixing is present even in Mecca during Hajj and Umrah?
📝 Answer:
This is a false argument. When a man sits with a woman, it is a great Fitnah (trial); none can deny this except one who is stubborn. He sits with a woman, listening and dictating to her face to face; this is indeed a great Fitnah.
The Prophet ﷺ said:
((ما تركت بعدي فتنة هي أضر على الرجال من النساء))
"I have not left behind a more harmful Fitnah (trial) for men than women".
[Reported by Bukhari and Muslim from the Hadeeth of Usama ibn Zayd]
Even if she was fully covered, if she sits infront of him he can still see her figure and hear her voice; this in itself is a great Fitnah and a (cause for) sickness in the heart.
If Allah the Almighty [instructed the most dutiful believers], saying:
{وَإِذَا سَأَلۡتُمُوهُنَّ مَتَـٰعࣰا فَسۡـَٔلُوهُنَّ مِن وَرَاۤءِ حِجَابࣲۚ}
"And when you ˹believers˺ ask his wives for anything, ask them from behind a barrier."
[Surat Al-Ahzab 53]
And He said:
{فَلَا تَخۡضَعۡنَ بِٱلۡقَوۡلِ فَیَطۡمَعَ ٱلَّذِی فِی قَلۡبِهِ}
"Be not soft in speech, or those with sickness in their hearts may be tempted"
[Surat Al-Ahzab 32]
Then what about this kind of setting? It is undoubtedly a cause for Fitnah. No one can deny this except an arrogantly stubborn person.
As for the mixing of men and women during Hajj and Umrah, then this is a matter of necessity; every male pilgrim wants to remain close to his wife so that she doesn't get lost, or even worse, trampled to death. This is why he has to keep hold of his wife, his mother, his sister, etc. He can't just leave them wandering alone during Tawaaf, at 'Arafah and in Muzdalifah. What's the point of having a Mahram (a male relative) if he's not going to safeguard his womenfolk? In fact, the Sharee'ah prohibits women from performing Hajj and Umrah unless they are accompanied by a Mahram. So if a woman doesn't find a suitable Mahram, it's not Waajib for her to perform Hajj.
In any case, we have to lower our gaze (at all times), as Allah the Almighty instructed:
{قُل لِّلۡمُؤۡمِنِینَ یَغُضُّوا۟ مِنۡ أَبۡصَـٰرِهِمۡ وَیَحۡفَظُوا۟ فُرُوجَهُمۡۚ ذَ ٰلِكَ أَزۡكَىٰ لَهُمۡۚ إِنَّ ٱللَّهَ خَبِیرُۢ بِمَا یَصۡنَعُونَ}
"˹O Prophet!˺ Tell the believing men to lower their gaze and guard their chastity. That is purer for them. Surely Allah is All-Aware of what they do."
[Surat An-Nur 30]
We have to do so as much as possible, as Allah said:
{فَٱتَّقُوا۟ ٱللَّهَ مَا ٱسۡتَطَعۡتُمۡ}
"Keep your duty to Allah and fear Him as much as you can"
[Surat At-Taghabun 16]
Therefore, this is a false argument and a baseless doubt; because the mixing of men and women during Hajj and Umrah is a necessity, whereas this mixing is not a necessity.
__________
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba Alawi
Click to subscribe:
T.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/7417
▪️Teaching women face to face (without a barrier)▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
The questioner says: There are some males who teach women how to recite the Qur'an; they dictate it to her and she reads it back to them (face to face), when advised against this, they argue that free-mixing is present even in Mecca during Hajj and Umrah?
📝 Answer:
This is a false argument. When a man sits with a woman, it is a great Fitnah (trial); none can deny this except one who is stubborn. He sits with a woman, listening and dictating to her face to face; this is indeed a great Fitnah.
The Prophet ﷺ said:
((ما تركت بعدي فتنة هي أضر على الرجال من النساء))
"I have not left behind a more harmful Fitnah (trial) for men than women".
[Reported by Bukhari and Muslim from the Hadeeth of Usama ibn Zayd]
Even if she was fully covered, if she sits infront of him he can still see her figure and hear her voice; this in itself is a great Fitnah and a (cause for) sickness in the heart.
If Allah the Almighty [instructed the most dutiful believers], saying:
{وَإِذَا سَأَلۡتُمُوهُنَّ مَتَـٰعࣰا فَسۡـَٔلُوهُنَّ مِن وَرَاۤءِ حِجَابࣲۚ}
"And when you ˹believers˺ ask his wives for anything, ask them from behind a barrier."
[Surat Al-Ahzab 53]
And He said:
{فَلَا تَخۡضَعۡنَ بِٱلۡقَوۡلِ فَیَطۡمَعَ ٱلَّذِی فِی قَلۡبِهِ}
"Be not soft in speech, or those with sickness in their hearts may be tempted"
[Surat Al-Ahzab 32]
Then what about this kind of setting? It is undoubtedly a cause for Fitnah. No one can deny this except an arrogantly stubborn person.
As for the mixing of men and women during Hajj and Umrah, then this is a matter of necessity; every male pilgrim wants to remain close to his wife so that she doesn't get lost, or even worse, trampled to death. This is why he has to keep hold of his wife, his mother, his sister, etc. He can't just leave them wandering alone during Tawaaf, at 'Arafah and in Muzdalifah. What's the point of having a Mahram (a male relative) if he's not going to safeguard his womenfolk? In fact, the Sharee'ah prohibits women from performing Hajj and Umrah unless they are accompanied by a Mahram. So if a woman doesn't find a suitable Mahram, it's not Waajib for her to perform Hajj.
In any case, we have to lower our gaze (at all times), as Allah the Almighty instructed:
{قُل لِّلۡمُؤۡمِنِینَ یَغُضُّوا۟ مِنۡ أَبۡصَـٰرِهِمۡ وَیَحۡفَظُوا۟ فُرُوجَهُمۡۚ ذَ ٰلِكَ أَزۡكَىٰ لَهُمۡۚ إِنَّ ٱللَّهَ خَبِیرُۢ بِمَا یَصۡنَعُونَ}
"˹O Prophet!˺ Tell the believing men to lower their gaze and guard their chastity. That is purer for them. Surely Allah is All-Aware of what they do."
[Surat An-Nur 30]
We have to do so as much as possible, as Allah said:
{فَٱتَّقُوا۟ ٱللَّهَ مَا ٱسۡتَطَعۡتُمۡ}
"Keep your duty to Allah and fear Him as much as you can"
[Surat At-Taghabun 16]
Therefore, this is a false argument and a baseless doubt; because the mixing of men and women during Hajj and Umrah is a necessity, whereas this mixing is not a necessity.
__________
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba Alawi
Click to subscribe:
T.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/7417
Telegram
Fatawa of Sheikh Muhammad bin Hizam Al-Ba'dany
Miscellaneous Fatwas and Islamic verdicts from the Quran and Sunnah, and authentic statements of the Companions and Salaf, and general Guidance and Advice from the Methodology of the Salaf and Creed of the Rightous predecessors
بســـم اللــه الرحــمــن الـرحـــيــم
▪️Ruling on medicine which contain a small percentage of Alcohol▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
Is it permissible to take medicine if they contain a very small percentage of alcohol?
📝 Answer:
The Prophet ﷺ said:
((دع ما يريبك إلى ما لا يريبك))
"Give up what is doubtful to you for that which is not doubtful"
[Reported by Tirmithi and others from the Hadeeth of Al-Hassan ibn Ali, may Allah be pleased with him]
Also, the Prophet ﷺ said:
((فَمَنِ اتَّقَى الشُّبُهَاتِ اسْتَبْرَأَ عِرْضَهُ وَدِينَهُ وَمَنْ وَقَعَ فِي الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ))
"He who guards against doubtful things keeps his religion and his honor blameless, but he who falls into doubtful things falls into Haraam."
[Reported by Bukhari and Muslim from the Hadeeth of An-Nu'man ibn Bashir, may Allah be pleased with him]
So if you're unsure whether this medicine intoxicates or not, then you must stay away; because this is a doubtful matter.
And if the percentage of alcohol in this medicine is strong enough to cause intoxication, then it is Haraam; due to the saying of the Prophet ﷺ:
((مَا أَسْكَرَ كَثِيرُهُ فَقَلِيلُهُ حَرَامٌ))
"If a large quantity of anything causes intoxication, a small amount of it is prohibited."
[Reported by Bukhari and Muslim from the Hadeeth of Jabir ibn Abdillah, may Allah be pleased with him]
Similarly, the Prophet ﷺ said:
((ما أَسْكَرَ مِنْهُ الْفَرْقُ فَمِلْءُ الْكَفِّ مِنْهُ حَرَامٌ))
"If a faraq (a small sip) of anything causes intoxication, a handful of it is forbidden."
[Narrated by Ahmad and Abu Dawood from the Hadeeth of Aisha, may Allah be pleased with her]
So if it turns out that taking much of this medicine leads to intoxication, then taking even a small amount is Haraam. But if the matter is unclear, one must stray away from it; as it is a doubtful matter, and you should ask the doctor for an alcohol free alternative.
But if it's certain that the percentage of alcohol in this medicine is so insignicant that once added into the solution, it looses its properties - in that the effect of intoxication is completely eliminated; so no matter how much is taken, it won't lead to intoxication, then in this case it is permissible; because consideration is given to whether or not it intoxicates.
For example, if a drop of alcohol falls into a bucket of water and mixes in with the water until the intoxicating effect is completely eliminated, this water is still permissible (to use) and it's not deemed impermissible.
In the same way, if the percentage of alcohol in this solution is so insignicant that there's no doubt whatsoever that the intoxicating effect has been eliminated, then it's okay; however much a person consumes; a little or a lot.
_______________
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba Alawi
Click to subscribe:
T.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/372
▪️Ruling on medicine which contain a small percentage of Alcohol▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
Is it permissible to take medicine if they contain a very small percentage of alcohol?
📝 Answer:
The Prophet ﷺ said:
((دع ما يريبك إلى ما لا يريبك))
"Give up what is doubtful to you for that which is not doubtful"
[Reported by Tirmithi and others from the Hadeeth of Al-Hassan ibn Ali, may Allah be pleased with him]
Also, the Prophet ﷺ said:
((فَمَنِ اتَّقَى الشُّبُهَاتِ اسْتَبْرَأَ عِرْضَهُ وَدِينَهُ وَمَنْ وَقَعَ فِي الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ))
"He who guards against doubtful things keeps his religion and his honor blameless, but he who falls into doubtful things falls into Haraam."
[Reported by Bukhari and Muslim from the Hadeeth of An-Nu'man ibn Bashir, may Allah be pleased with him]
So if you're unsure whether this medicine intoxicates or not, then you must stay away; because this is a doubtful matter.
And if the percentage of alcohol in this medicine is strong enough to cause intoxication, then it is Haraam; due to the saying of the Prophet ﷺ:
((مَا أَسْكَرَ كَثِيرُهُ فَقَلِيلُهُ حَرَامٌ))
"If a large quantity of anything causes intoxication, a small amount of it is prohibited."
[Reported by Bukhari and Muslim from the Hadeeth of Jabir ibn Abdillah, may Allah be pleased with him]
Similarly, the Prophet ﷺ said:
((ما أَسْكَرَ مِنْهُ الْفَرْقُ فَمِلْءُ الْكَفِّ مِنْهُ حَرَامٌ))
"If a faraq (a small sip) of anything causes intoxication, a handful of it is forbidden."
[Narrated by Ahmad and Abu Dawood from the Hadeeth of Aisha, may Allah be pleased with her]
So if it turns out that taking much of this medicine leads to intoxication, then taking even a small amount is Haraam. But if the matter is unclear, one must stray away from it; as it is a doubtful matter, and you should ask the doctor for an alcohol free alternative.
But if it's certain that the percentage of alcohol in this medicine is so insignicant that once added into the solution, it looses its properties - in that the effect of intoxication is completely eliminated; so no matter how much is taken, it won't lead to intoxication, then in this case it is permissible; because consideration is given to whether or not it intoxicates.
For example, if a drop of alcohol falls into a bucket of water and mixes in with the water until the intoxicating effect is completely eliminated, this water is still permissible (to use) and it's not deemed impermissible.
In the same way, if the percentage of alcohol in this solution is so insignicant that there's no doubt whatsoever that the intoxicating effect has been eliminated, then it's okay; however much a person consumes; a little or a lot.
_______________
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba Alawi
Click to subscribe:
T.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/372
Telegram
Fatawa of Sheikh Muhammad bin Hizam Al-Ba'dany
Miscellaneous Fatwas and Islamic verdicts from the Quran and Sunnah, and authentic statements of the Companions and Salaf, and general Guidance and Advice from the Methodology of the Salaf and Creed of the Rightous predecessors
بســـم اللــه الرحــمــن الـرحـــيــم
▪️Alcohol-based perfumery▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
What's the ruling of (using Alcohol-based) perfumes, and is it forbidden to use anything which contains alcohol?
📝 Answer:
(Alcohol-based) Perfumes fall into three cases:
The first case: the proportion of alcohol is so large that it can cause intoxication. If it's possible to consume and get drunk off it, then it takes the same ruling as wine. So it must not be bought or sold.
The second case: it contains a small percentage of alcohol which will likely decompose into the rest of the solution, losing its intoxicating effect; so however much a person consumes; a little or a lot, it won't cause intoxication. This type is permissible.
The third case: He doesn't know. In this case, it's a doubtful matter, and Muslims should stay clear of doubtful matters; as the Prophet ﷺ said:
((دع ما يريبك إلى ما لا يريبك))
"Give up what is doubtful to you for that which is not doubtful."
He ﷺ also said:
((فَمَنِ اتَّقَى الشُّبُهَاتِ اسْتَبْرَأَ عِرْضَهُ وَدِينَهُ وَمَنْ وَقَعَ فِي الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ))
"He who guards against doubtful things keeps his religion and his honor blameless, but he who falls into doubtful things falls into Haraam."
As for the second part of the question; is it forbidden to use anything which contains alcohol?
Some substances which contain alcohol are not suitable for consumption, let alone intoxication; such as poisonous substances, antiseptics, and petroleum substances. We don't know of any scholar who disallows selling, purchasing or generally using such substances; this is because these substances are needed by Muslims, firstly. Secondly, they're not used for intoxication, as they are very harmful; they may even kill a person. They are more or less like poison; they resemble poison more than alcohol. In fact, even poisons themselves contain a large amount of alcohol. So what seems apparent is that it's permissible to use substances which contain alcohol so long as it's not suitable for consumption.
But if a person finds better alternatives, he should stick to that. So it's better to avoid alcohol-based perfumes for alcohol free fragrances instead; like musk, Oud, etc.
__________
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba Alawi
Click to subscribe:
T.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/542
▪️Alcohol-based perfumery▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
What's the ruling of (using Alcohol-based) perfumes, and is it forbidden to use anything which contains alcohol?
📝 Answer:
(Alcohol-based) Perfumes fall into three cases:
The first case: the proportion of alcohol is so large that it can cause intoxication. If it's possible to consume and get drunk off it, then it takes the same ruling as wine. So it must not be bought or sold.
The second case: it contains a small percentage of alcohol which will likely decompose into the rest of the solution, losing its intoxicating effect; so however much a person consumes; a little or a lot, it won't cause intoxication. This type is permissible.
The third case: He doesn't know. In this case, it's a doubtful matter, and Muslims should stay clear of doubtful matters; as the Prophet ﷺ said:
((دع ما يريبك إلى ما لا يريبك))
"Give up what is doubtful to you for that which is not doubtful."
He ﷺ also said:
((فَمَنِ اتَّقَى الشُّبُهَاتِ اسْتَبْرَأَ عِرْضَهُ وَدِينَهُ وَمَنْ وَقَعَ فِي الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ))
"He who guards against doubtful things keeps his religion and his honor blameless, but he who falls into doubtful things falls into Haraam."
As for the second part of the question; is it forbidden to use anything which contains alcohol?
Some substances which contain alcohol are not suitable for consumption, let alone intoxication; such as poisonous substances, antiseptics, and petroleum substances. We don't know of any scholar who disallows selling, purchasing or generally using such substances; this is because these substances are needed by Muslims, firstly. Secondly, they're not used for intoxication, as they are very harmful; they may even kill a person. They are more or less like poison; they resemble poison more than alcohol. In fact, even poisons themselves contain a large amount of alcohol. So what seems apparent is that it's permissible to use substances which contain alcohol so long as it's not suitable for consumption.
But if a person finds better alternatives, he should stick to that. So it's better to avoid alcohol-based perfumes for alcohol free fragrances instead; like musk, Oud, etc.
__________
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba Alawi
Click to subscribe:
T.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/542
Telegram
Fatawa of Sheikh Muhammad bin Hizam Al-Ba'dany
Miscellaneous Fatwas and Islamic verdicts from the Quran and Sunnah, and authentic statements of the Companions and Salaf, and general Guidance and Advice from the Methodology of the Salaf and Creed of the Rightous predecessors
❄️🥾🧦🥾🧦❄️🥾🧦🥾🧦❄️
Due to the cold winter weather, we'd like to post a series of Fatwas related to the issue of wiping over the socks. May Allah make it a source of good and enlightenment for all.
❄️🥾🧦🥾🧦❄️🥾🧦🥾🧦❄️
Due to the cold winter weather, we'd like to post a series of Fatwas related to the issue of wiping over the socks. May Allah make it a source of good and enlightenment for all.
❄️🥾🧦🥾🧦❄️🥾🧦🥾🧦❄️