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Abu Hurairah (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “The only fear which I have over my Ummah (in regard to their hearts being affected) is the weakness of conviction.” (Tabraani – Majma‘uz Zawaaid #416)

From this hadeeth, we learn that one of the main fears which Rasulullah (sallallahu ‘alaihi wasallam) had for his Ummah was the fear of the imaan and conviction of the Muslims becoming weak.

In reality, it is a person’s belief and conviction that motivates and urges him into action. Every person understands the danger of a loaded gun, and hence if a loaded gun is held to one’s head (Allah Ta‘ala forbid!), a person will immediately cooperate with the one holding the gun. The reason is that there is a firm conviction and deep belief that a bullet to the brain will result in instant death.

When it comes to the world around us, then we are able to openly observe the chain reaction of cause and effect. We see car accidents resulting in fatalities and natural disasters ending in calamity. Hence, the conviction of these causes and effects is deeply rooted in people’s hearts.

As far as the Hereafter is concerned, then Jannah and Jahannam, the siraat (bridge) which crosses over Jahannam and leads to Jannah, and the weighing of the deeds – all these relate to the unseen. The rewards for our righteous deeds and punishments for our actions will only be seen after we leave this world. Thus, as time passes, if an effort is not made on one’s imaan, then these realities of the Hereafter gradually recede to the back of one’s mind, where they appear to be a distant dream.

On account of remaining in the blessed company of Rasulullah (sallallahu ‘alaihi wasallam), the Sahaabah (radhiyallahu ‘anhum) were blessed with true imaan and conviction. Thus, Sayyiduna Haarith bin Maalik Ansaari (radhiyallahu ‘anhu) reports that he once passed by Rasulullah (sallallahu ‘alaihi wasallam) when Rasulullah (sallallahu ‘alaihi wasallam) asked him, “How are you this morning, O Haarith?” Sayyiduna Haarith (radhiyallahu ‘anhu) replied, “I commenced the morning as a true believer.”

Hearing this answer, Rasulullah (sallallahu ‘alaihi wasallam) responded, “Look at (i.e. consider) what you are saying, for every statement has a reality (i.e. a proof)! So, what is the reality (proof) of that (your statement)?” Sayyiduna Haarith (radhiyallahu ‘anhu) replied, “This morning, I have turned away from the dunya (material world), thus I spent my entire night awake (in worship) and remained thirsty throughout the day (fasting). It is as though I can see the throne of Allah Ta‘ala being brought out for the reckoning, and it is as though I can see the inhabitants of Jannah visiting one another in Jannah, and it is as though I can see the inmates of Jahannam howling to one another (in anguish and distress).”

When Rasulullah (sallallahu ‘alaihi wasallam) heard this answer, he said, “(You are) a slave (of Allah Ta‘ala) whose heart contains the noor of imaan. Since you have acquired the recognition (of Allah Ta‘ala), remain steadfast (upon your imaan and Deen).” (Musannaf Ibni Abi Shaibah #31064 and Tabraani – Majma‘uz Zawaaid #190)

Such was the imaan and conviction of Sayyiduna Haarith (radhiyallahu ‘anhu) that it was though he could see Jannah and Jahannam before him – and this prompted him to spend his night standing in ‘ibaadah and his day fasting for the pleasure of Allah Ta‘ala.

Today, there is no lack of knowledge and information. There is an abundance of Deeni websites, inspirational lectures, educational literature, informative posts and ‘Ulama to whom people can refer. Yet, despite this, Deen and the sunnah is still seen to be on the decline.

Muslim women know that adopting purdah and dressing with hayaa is compulsory, and Muslim men know that they must perform their salaah in the masjid with jamaat – yet we find that very few people hold onto these actions. The reason is that our imaan and conviction has become weak.

The solution is to make an effort on our imaan. Daily, we must conduct ta’leem at home. When reading the incidents of the Sahaabah (radhiyallahu ‘anhum), our hearts will be moved and our imaan will receive a boost. Likewise, we should daily speak about the greatness of Allah Ta‘ala, try to recite the first kalimah 100 times, as well as take out a few minutes before going to bed to ponder over Jannah, Jahannam, the grave and the other realities that face us after death. Insha-Allah, through adopting this simple procedure, our imaan and conviction will remain strong.

May Allah Ta‘ala bless us with true imaan and conviction, aameen.

Authority1o1:
Okay...


Urchins are truly becoming creative with their campaign of calumny and lies. I was keenly observing to see between PDP and APC, who would out-lie the other. True to my expectations, APC still lead the game. PDP still have a lot of lie lectures to attend before they can be at par with APC whose mushroom WhatsApp groups are part of the machinery of their lie factories.

Imagine coming up with this narrative to discredit LP. I wouldn't have thought about it myself. Behind those accounts are violent APC Twitter Urchins who are becoming more frustrated.

Just dig into those accounts and you'd see that the operators are one Lukgaf Akinjobi and Salaudeen Mustapha, all aphonjified muzlimz..



Nurudeen, never you in your whole aphonjified stay on NL mention me again. I know those that I engage please.

The incident of Lūt ‘Alayhis-Salām and his nation is recurrently mentioned in the Qur’ān Karīm.

Lūt ‘Alayhis-Salām was the nephew of Ibrāhīm ‘Alayhis-Salām. Allāh Ta’āla sent him to the people of Sadūm. They, however, rejected his message. Together with the very severe crime of kufr (disbelief), they were guilty of the abominable act of homosexuality; an act described as abnormal and unprecedented in the Qur’ān Karīm. Lūt ‘Alayhis-Salām vociferously condemned this despicable act and its perpetrators.

Allāh Ta’āla says in the Qur’ān Karīm: “And remember Lūt ‘Alayhis-Salām, when he said to his nation: “Do you pursue a shameful deed that no man has ever committed before?” “You shamefully pursue men with desire instead of women! You are certainly an evildoing nation.”(Al-Qur’ān 7:80/81)

The Qur’ān defines homosexuality as a shameful deed and declares its perpetrators as “evil-doers”. From the time of Adam ‘Alayhis-Salām up to that point, no nation ever perpetrated such an abomination. Shaytaan deceived them and introduced this evil amongst them.

In another place: (Lūt ‘Alayhis-Salām says) “Do you approach fellow men and abandon the wives that Allah Ta’aala had created for you? In fact, you are a transgressing nation!” (Al-Qur’ān 26:165/166).

Allah defines same-sex attraction as transgression. It is not an ordinary human characteristic. It is foreign to the makeup of man. The Qur’ān Karīm is categorical and in no uncertain terms identifies homosexuality, and not rape, as the crime that drew the wrath of Allah Ta’ala.

In yet another place, Allāh Ta’ālā says: “And remember Lūt, when he rebuked his people: “Do you commit this shameful deed while you are aware (that it is evil). Do you really approach men with desire instead of women? You are certainly an ignorant nation.” (Al-Qur’ān 27:54/55).

Here, the Qur’ān Karīm highlights that the perpetrators of this heinous crime were aware that it is evil. Hiding behind the guise of helplessness, they try to promote the notion that it is normal to feel that way. Here, Allah Ta’aala exposes them. When they realised that Lūt ‘Alayhis-Salām was refusing to tolerate their evil, they resorted to threats of expulsion and abandonment. They said: “if you don’t stop, O Lūt, you will definitely be expelled (from our land).” (Al-Qur’ān 26:167). This very thing is happening today. Anyone who denounces this movement is instantly labelled and accused of inciting hate. Special terms are coined to identify people who refuse to accept this evil.

This is called “cancel culture”– a tactic used to suppress any opposition. As a result, many are threatened into silence.

Ironically, those who preach “tolerance” have absolutely no tolerance and respect for those who hold a different opinion. This shows us their hypocrisy and more importantly, the fact that they are hell-bent on promoting a particular agenda.

As Muslims, we follow the example of Nabi Lūt ‘Alayhis-Salām. When threatened with expulsion, Lūt ‘Alayhis-Salām, expressing his disgust, retorted: “I despise your (shameful) deed.” (Al-Qur’ān 26:168)

The punishment that befell this nation was most severe. Allāh Ta’āla snatched their eyesight away. Stones bearing the name of each person were rained down upon them and the land they inhabited was raised and smashed upside down upon them. This obliterated them and no trace remained of them. They were buried with their fitnah deep into the Earth.

The incidents recorded in the Qur’ān Karīm and the difference in the way Allāh Ta’āla relates the incident of Lūt ‘Alayhis-Salām compared to other Ambiyā ‘Alayhimus-Salām are sufficient for us to understand the severity of this crime in the sight of Allāh Ta’āla.

The Ahādīth of Nabi sallallāhu alayhi wa sallam categorically denounce homosexuality. Nabi sallallāhu alayhi wa sallam said: “One of the greatest fears I have for my Ummah is that they perpetrate the action of the people of Lūt ‘Alayhis Salām, i.e., homosexuality.” (Tirmidhi, 1457 / Ibn Mājah, 2563)

How can we ever accept as normal that which our beloved Nabi sallallāhu alayhi wa sallam feared for us?

Nabi sallallāhu alayhi wa sallam also repeatedly cursed those who involve themselves in the hideous act of homosexuality.

Abu Hurairah radhiyallāhu anhu narrates that Nabi sallallāhu alayhi wa sallam said: “There are four types of people who spend the morning and evening in the anger of Allāh Ta’āla (i.e., they perpetually earn the wrath of Allāh Ta’āla).” Nabi sallallāhu alayhi wa sallam was asked: “Who are they, O Messenger of Allāh sallallāhu alayhi wa sallam?” Nabi sallallāhu alayhi wa sallam replied: “Those men who imitate women, those women who imitate men, those who commit bestiality, and those men who approach men (to fulfill their desires).” (Bayhaqī, 5001)

This warning encompasses many of the strange and absurd sexual orientations found today.

Nabi sallallāhu alayhi wa sallam also mentioned: “When homosexuality becomes rife in society, Allāh Ta’āla lifts His help from the creation. He then does not care which valley they destroy themselves in.” (Tabrāni, 1752)

We are now more than ever in need of Allah Ta’āla’s special help. It should not be that our complicity in allowing these fitan to spread in our communities becomes a means of removing Allāh Ta’āla’s help, Allāh forbid!

When a youngster in the time of Sayyiduna Umar radhiyallāhu anhu displayed some homosexual tendencies, Sayyiduna Umar radhiyallāhu anhu commanded his friends to stay away from him (Bayhaqi, 5011)

Mujāhid rahimahullah said: “If a person who commits this act has to bath with every drop of water in the heavens and the Earth, he will remain impure. (i.e., until he sincerely repents from this sin).” (Bayhaqi, 5403)

May Allāh Ta’āla save us and the Ummah from being included in the curse of Nabi sallallāhu alayhi wa sallam. Āmīn.

Rasulullah (sal lal laahu alay hi wa sal lam) was informed about a man who had divorced a woman by pronouncing three divorces, in one breath, and all at the same time. On hearing this, our Nabi(sal lal laahu alay hi wa sal lam) stood up in anger and said, ”Is this the book of Allah being played around with, even whilst I am in your midst”?

One of the companions then stood up saying, ”Shall I not kill him O Rasul of Allah”?

Hafiz ibn Qayyim, Hafiz ibn Hajar and Hafiz ibn Katheer have all confirmed that this hadith is authentic with sound narrators.

In a nutshell the religion of Islam recognizes three stages in the procedures of divorce and has entrusted to man the absolute right of pronouncing three divorces. This does not mean that it is essential for man to issue all three divorces, nor can it be said that even one be used because Islam never encourages divorce as it is the only detestable action condoned only under extreme circumstances. So, if there is no option left in a marriage besides divorce, then only one divorce should be pronounced, allowing the term of iddat to proceed as prescribed. Upon completion of the iddat, the marriage would be severed completely and the lady would be free to marry another man if she wants to. This method of divorce-with just one pronouncement- is the best system. In it lies the advantage of reconciliation during the period of iddat , and even after the expiry of the iddat, a re-marriage (second nikah) between the same couple would be valid if only one or two clear cut divorces had been issued. However, it should be borne in mind that the pronouncing of the second divorce is unnecessary and disliked because thereafter the man is left with only the final option of his limit of three divorces after which the same couple can never re-marry without the process of Halaalah.

THE PROCESS OF HALAALAH

If the husband pronounces the divorce a third time, then the woman shall not be lawful for him unless that woman marries another man and the second husband consummates the marriage and thereafter, of his own free will, divorces her, and the woman fulfills the period of iddat-only under these conditions can the first husband remarry her. In shariah it is known as “Halaalah”. After “halaalah” the first husband shall remarry her only when they intend to fulfill their mutual obligations and keep within the divine limits, otherwise there is the danger of recurrence of mutual dissentions and encroachments of mutual rights and obligations, and falling into sin.

The effect of three divorces issued all at once
Q. If somebody issues three divorces (all at once) despite it being un-Islamic and disliked, what would be its effects?

A. The logical answer to this question is that the sin or wrong in any action cannot prevent the action from causing its effects.

Murder, being a sin, will not delay a victim’s death just to check whether or not the bullet was fired justly and fairly or another example that could be cited is that it is preferable to drink a glass of water in at least three sips. However, should the water be swallowed in one gulp, it will still be finished.

Therefore, if a person ignores the sunnah step-by-step method of divorce and opts to issue three divorces altogether, in one breath even at the displeasure of Rasulullaah Sallallaahu Alaihi Wasallam his rash action will take effect immediately and become binding upon him in that he will lose not only the right of revoking the divorce but also the opportunity to re-marry the same women without having to go through the process of Halaalah.

The decision of Rasulullaah Sallallaahu Alaihi Wasallam bears ample testimony to the fact that despite his anger upon the issuance of three divorces at once, he decreed them to be valid and effective. There are many Ahadeeth confirming that Rasulullaah Sallallaahu Alaihi Wasallam implemented the uttering of three divorces all at once as the complete set of three divorces and NOT as one revocable divorce as some people think nowadays. Ahaadeeth substantiating this point have been gathered by Moulana Muhammad Sarfaraaz of Pakistan in his book, “Umdatul Asaas.”

From the above it becomes clear that the decision of upholding the verdict that three simultaneous divorces are to be regarded as a set of three separate divorces (having the same binding effects) was that of Rasullullaah Sallallaahu Alaihi Wasallam. Thereafter, Umar Radiyallaahu anhu also passed a similar ruling which we gather from the following incident recorded in the famous Hadeeth book, Muslim Shareef, and many other kitaabs as well.

Ibn Abbaas Radiyallaahu anhu reports that during the three eras- the time of Rasulullaah Sallallaahu Alaihi Wasallam, the reign of Abu Bakr Radiyallaahu annhu, and the first two years of the Caliphate of Umar Radiyallaahu anhu, three divorces were counted as one. So Hadrat Umar Radiyallaahu anhu declared that people are making haste in a matter wherein they had ease, hence it is preferable that we enforce it (i.e. the three divorces) upon them. So he enforced it upon them. ( Sahih Muslim: vol.1 p.77)

This announcement of the second Caliph was made in a general gathering of the Muslims after consultation with leading Sahaaba Ridwaanul laahi alaihim ajmaeen. There is no report of anyone opposing him or rejecting this decision. It is for this very reason that the Haafiz of Hadeeth, Imaam Abdul Barr Maaliki Alaihir Rahmah has reported consensus of opinion (ijma) on this issue.

The following is recorded in “Zurqaani”, the commentary of Mu’atta of Imaam Maalik Rahmatul laahi Alaihi: “The majority of the Ummah are unanimous that three divorces are effective, so much so that Allaamah Ibn Abdul Barr has recorded consensus of opinion (ijma) upon it saying that anything contrary to this is rare and towards which no attention should be directed. (Vol.3- p.167)

Imaam Tahaawee, has written:

“Umar Radiyallaahu anhu announced this ruling to all the people, amongst whom were also those Companions of Rasulullaah Sallallaahu Alaihi Wasallam who knew whether or not three divorces are one during the time of Rasulullah Sallallaahu Alaihi Wasallam, but none of them rejected or opposed it.

From this ruling of Umar Radiyallaahu Anhu, by means of Ijma (consensus of opinion) we learn that if three divorces are given they become effective and cause the marriage to break off instantly, and that without Halaalah the same couple cannot re-marry.

(Source: Qur’aan Tafseer by Husainiyyah Publications)

Proliferation of Divorces
The alarming explosion of the incidents of Talaaq in our present times is a cause for great concern. The mention of the word Talaaq which was at one time taboo in our communities has now become such a common and cheap word that in some marriages every argument features this word; either the husband threatens with it or the wife demands it. Forgotten is the grave warning of our Rasool Sallallaahu Alayhi Wa Sallam that Talaaq causes the grand throne of Allah to shudder. This is an expression to convey the utter abhorrence of Talaaq in Islam. Islam permits Talaaq in extremely unavoidable circumstances.

CASUAL ATTITUDE

The sanctity of the sacred bond of Nikah and marriage has all but left the hearts of many. Nikah has almost become like another of the hundreds of disposable commodities in the market – disposable plates, cups, towels, lighters, etc. A casual and cavalier attitude is developing towards the institution of Nikah, an attitude that says if it doesn’t work out, it doesn’t matter, we’ll live on – maybe try again. Some people have gone through a number of divorces in their lives without a care in the world.


FACTORS

What has contributed towards this deplorable state of affairs? A number of factors could be responsible for this recent proliferation of Talaaqs which has resulted in so many broken homes and shattered families.

Lack of proper Islamic education is one big factor.

Lack of fear of Allah is another.

Selfishness, hard-heartedness, stubbornness, callousness, an uncompromising attitude are other factors.

Never overlook the devastating effect of western culture and values in the home – it is poison for the Muslim marriage.

Inability to handle the pressures of marriage and an escapist attitude is a major factor.

Anger is another dangerous factor. When a person loses control of his anger and flies into a towering rage, he can do the most drastic and foolish of things in the world. The fruits of anger are very bitter. Sayyidina Rasoolullah Sallallaahu Alayhi Wa Sallam has mentioned: “The beginning of anger is madness and the end result is sorrow and regret.” Whatever the cause maybe, in order to gain some temporary, imaginary victory, or to score a few points in one’s favour, an extremely short-sighted decision is taken and the long term implications are totally ignored.

In almost all instances the short sightedness adopted in handling the situation by giving or demanding the Talaaq results in much regret, misery, sorrow and heartache later on. Often the damage is too extensive to rescue or salvage the situation. At that time, a frantic effort is launched to obtain fatwas or rulings to reverse the devastating damage of Talaaq, but to no avail. Even if a fatwa is obtained under false pretences or grounds, it cannot render lawful that which Allah has rendered unlawful and forbidden.

PARENTS’ ATTITUDES

Nowadays, some parents and family elders too adopt an indifferent, casual attitude and hardly bring any pressure on the warring couple to pull together and resolve their differences. The sad reality in some instances is that parents and other family members have actively promoted the process of disintegration of the marriage and encouraged the Talaaq! At times, they simply shut the door on any discussion or dialogue to address the problem. Sometimes, the pride of the parents or family comes even before the interest of the couple who inwardly are willing to reconcile but do not have much say because of family pressures.

WIDER COMMUNITY

Then there is the wider Muslim community that sits by as spectators, as if watching some boxing or wrestling match. They are content to pass remarks and indulge in idle gossip on the sad state of affairs. This is a very dangerous attitude. The fire of divorces and marriage breakdown is spreading while people are watching idly. Allah Ta’aala knows whose house will burn down next if the situation is not arrested in good time. The least that the general public can do when they hear about a marital dispute is to make fervent Dua that Allah must give Hidaayat and understanding to the couple and save their marriage. To save marriages, Islam has actually permitted the speaking of “white” lies if that will bring about some degree of reconciliation between the spouses. If the situation is left to spiral out of control, the fabric of our society will be rent asunder. Dozens of divorced women (and men) are not healthy for the well being of society. Tolerance has to be exercised.

SOLUTIONS

Just as the factors of Talaaq are numerous, the solutions to the problem are also multi-faceted.

Mass-scale educational programmes on matrimonial matters are an absolute imperative. Through the pulpit and various Islamic media, both print and electronic, a sustained educational campaign is crucial.

Spiritual programs that contribute towards Allah-consciousness and fear of accountability are absolutely imperative and need to increase many fold.

No marriage is perfect, all marriages could have some problems, till the end, this should be regarded as a test from Allah which requires Sabr (patience). Forgive and forget, everyone makes mistakes. Never try to be a perfectionist in marriage. Do not bring up the past, look forward, not backward. Let bygones be bygones. Just as we want Allah Ta’ala to forgive us, forgive others.

Come onto Deen fully. Perform 5 daily Salah, Zikr, Tilawah, attend Deeni programmes, start Taleem at home even for few minutes, avoid sins and change your lifestyle.

Attitudes and outlooks need to be changed.

Rectification of character and conduct – Islahe–Nafs – is a crying need.

Marriage counselling with an Islamic orientation must be increased dramatically.

Pre-marital educational programs should become compulsory for all prospective couples – boys and girls.

A decadent lifestyle and western values have to be shunned and spurned if a marriage is to work and thrive.

Islamic values based on simplicity, humility and a Sunnah way of life is a guarantee for a happy married life.

With these concerted efforts, the tide will slowly turn, Insha-Allah. The rot will be remedied and a solid and firm family structure will result. This in turn will become the bedrock of solid communities, giving rise to a mighty Ummah. For those who are experiencing marital problems, please don’t simply throw the towel in and walk out. Please be patient, forgive, forget and overlook, make duas, seek help and guidance, make one more attempt to make it work – this time it might work out with Allah’s help!

Praise be to Allah.

Firstly:

The majority of scholars are of the view that it is not permissible to eat the meat of vipers and snakes.

An-Nawawi (may Allah have mercy on him) said in al-Majmu‘ (9/16-17):

The views of the scholars regarding the vermin of the earth such as snakes, scorpions, black beetles, woodlice, mice and the like, our view is that they are haram. This is the view of Abu Hanifah, Ahmad and Dawud. Malik said: They are halal. End quote.

The correct view is the view of the majority, for several reasons:

1. Snakes are among the animals that catch prey with their fangs, and the Prophet (blessings and peace of Allah be upon him) forbade eating any wild animal that has fangs. Agreed upon.

2. Snakes are among the animals that the Prophet (blessings and peace of Allah be upon him) instructed us to kill. It was narrated from Ibn ‘Umar (may Allah be pleased with him) that he heard the Prophet (blessings and peace of Allah be upon him) delivering a khutbah from the minbar in which he said: “Kill snakes…” Agreed upon.

3. They are regarded as repulsive. Allah, may He be exalted, says (interpretation of the meaning):

{and makes lawful for them the good things and prohibits for them the bad things} [al-A‘raf 7:157].

The scholars of the Permanent Committee said:

It is not permissible to eat mice, snakes, venomous insects or monkeys, because they catch prey with their fangs, and the Prophet (blessings and peace of Allah be upon him) forbade eating any wild animal that has fangs, and because they are regarded as repulsive, and Allah, may He be exalted, says describing the Prophet (blessings and peace of Allah be upon him):

{and [he] makes lawful for them the good things and prohibits for them the bad things} [al-A ‘raf 7:157].

End quote. Fatawa al-Lajnah ad-Da’imah (22/292).

Secondly:

The Prophet (blessings and peace of Allah be upon him) forbade treating sickness with that which is haram, according to the report narrated by Abu Dawud (3874) from Abu’d-Darda’ (may Allah be pleased with him), who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Allah has sent down the disease and the remedy, and He has created for every disease a remedy, so treat disease but do not treat it with anything that is haram.” Classed as sahih by al-Albani in Sahih al-Jami‘ (1762).

Ibn Mas‘ud (may Allah be pleased with him) said regarding intoxicants: Allah has not put your healing in that which He has forbidden to you. Narrated by al-Bukhari in a mu‘allaq report (5/2129).

Muslim (1948) narrated from Wa’il ibn Hajar (may Allah be pleased with him) that Tariq ibn Suwayd al-Ju‘fi asked the Prophet (blessings and peace of Allah be upon him) about khamr, and he forbade him to make it or expressed his disapproval of his making it. He said: I only make it as a remedy. He said: “It is not a remedy, but it is a disease.”

The scholars of the Permanent Committee were asked:

There is a man who uses snakes for medicinal purposes, and he claims that this is permissible because of circumstances and necessity. The way in which he uses the snake is that he picks it up and puts it in a pot of ghee when it is still alive, and the pot is boiling on the stove. After that, he treats people with the ghee in which he cooked the snake, and the one who uses it becomes slightly intoxicated. Is it permissible to treat sickness with this ghee, if it is proven to be beneficial? Is it permissible to put the snake into the ghee when it is boiling on the stove?

The scholars of the committee replied:

Firstly: it is not permissible to put a living animal into boiling liquid, because of what that involves of cruelty to animals, which is prohibited according to the words of the Prophet (blessings and peace of Allah be upon him): “When you kill, kill well [without unnecessary suffering]…”

Secondly: it is not permissible to treat sickness with snakes or with ghee in which snakes have been cooked, because it is not permissible to eat them, according to the more correct of the two scholarly views. Their dead meat [meat that has not been slaughtered in the prescribed fashion] is impure (najis), and treating sickness with that which is haram is also haram."(Fatawa al-Lajnah ad-Da’imah 25/25-26).

Conclusion: it is not permissible to eat the meat of snakes, whether for medicinal purposes or for any other purpose. The foods and medicines that Allah has permitted are sufficient and there is no need for that which is haram.

And Allah knows best.

Janābah bath is an OBLIGATORY ritual bath required of a Muslim, male or female, who:

a. Engages in sexual intercourse by mere penetration;

b. Ejaculates sperm in the course of arousal or masturbation;

c. Notices traces of sperm on his/her pp upon waking up from sleep.

It is called Janābah جنابة from the verb أجنب because its occurrence necessitates 'staying away' from certain rituals (Salāt, entering the Masjid, reciting the Qur'ān), until one has taken the bath.

Steps for taking the Janābah bath:

1. Wash your � twice/thrice (especially if you're going to dip your ✋ inside a container of water or you've just woken up from sleep. The Prophet ﷺ recommended that, "whenever anyone of you wakes up from sleep, let him wash his hands thrice before dipping them into the water container..." Do the washing before dipping it into the water. This may not be necessary if you're using a kettle, tap, or shower.

2. Wash your entire private parts thoroughly with your left ✋. This includes the frontal and backsides of the pp. Extend the washing to the navel and thighs, as the fluid may likely get to those areas, too.

3. Wash your left ✋ again, this time by rubbing it on sand, wall, tiles, or by using soap (any kind of soap). In case one cannot find soap, he/she may use water. The essence is to make the ✋ clean once again, after removing the impurities from the pp.

4. Perform complete ablution as you would for Salāt. There's no specification of number of times one can wash/wipe the limbs. It could be one time all through; two times; or three times. In fact, one may wash some limbs once, some twice, and some thrice. All are allowed.

5. Wet your fingers with water, and run them through your hair (especially for those that are hairy). Women in particular should take note of this. Janābah bath does NOT warrant loosening the plaited/braided hair. Run your wet hands through your hair.

6. Take water with both hands and pour it on your head. Do this thrice.

7. Pour water on your entire body from head to toe. You MAY rub your ✋ over your body to ensure that water reaches every part. For those bathing under tap or shower, let the water touch every part of your body, head to toe.

Note

i. You may take a bath as described above while omitting the ablution part entirely.

ii. Such bath (with or without the ablution) is valid for Salāt.

iii. As regards the ablution, any of the following is allowed:

a. Perform a complete ablution washing the feet;
b. Delay washing the feet till after completion of bath;
c. Wash the feet a second time after performing (a) above if you notice any dirt's on your legs;

iv. Unintentional touching of the private part does not invalidate the ablution according to my preferred view.

v. If ablution becomes void before completion of the bath, it doesn't affect the bath. One may only repeat the ablution upon completion of bath at one's own discretion.

vi. Women are not required to undo their braids for this purpose. All they need to do is to ensure that water gets to their hair scalp.

vii. For anyone bathing under tap or shower or in a swimming pool, these basic steps should also be followed.

Combining the Janābah and Regular Baths

It is permitted to take the Janābah bath with soap (and sponge). This can be done through either of the following two ways:

a. The bathwater can be mixed with soap (liquid or powdered) and then used to take the Janābah bath. (This is debatable. The majority of the scholars oppose its use while Abū Hanīfah, Imām Ahmad in one of the views attributed to him and which is the stand of Ibn Taimiyah permit it.). The view of permissibility is stronger in proof but the view of impermissibility is safer. (وقول الجمهور أحوط، وإن كان القول بجواز التطهر به أقوى في الدليل

b. One can rub soap on his/her body and then take the Janābah bath while washing the soap off his/her body. (This is permitted by all).

On the other hand, one may choose to take the Janābah bath first before resorting to using soap to take his usual bath, or take his bath first with soap, then take the Janābah after. (This is the closest view to avoiding the controversies).

Allāh knows best

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DeepSight:
Lukgaf, you went silent on this?

dmaze:
Jazakumullah Khairan Lukgaf. May Almighty Allah SWT, accept this from you as an act of ibaadah, and accept our ibaadah, also in our various endeavours, aameen thumma aameen.

Barakah Jumu'ah to my muslim brothers and sisters.

Ibn Qudaamah (may Allaah have mercy on him) said in his book Al-Mughni:

“If he married her on the condition that he should not make her move from her house or her city, then this condition is valid, because it was reported that the Prophet (peace and blessings of Allaah be upon him) said: ‘The most deserving of conditions to be fulfilled are those by means of which sexual intercourse becomes permissible for you.’ If he married her on the condition that he will not marry another wife, then she has the right to leave him if he does take another wife.” In conclusion, then, the conditions of the marriage contract are divided into three types, one of which must be adhered to, which is of benefit to the wife, such as her being able to stipulate that he cannot make her move from her house or city, or travel with him, or take another wife or a concubine. He has to adhere to these conditions, and if he does not, then she has the right to annul the marriage.” (Al-Mughni by Ibn Qudaamah, part 7, Kitaab al-Nikaah).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked this question and he replied in Al-Fataawa al-Kubra:

“Question: a man married a woman and she stipulated that he should not take another wife or make her move from her house, and that she could stay with her mother, so he married her on this basis. Does he have to adhere to this, and if he goes against these conditions, does his wife have the right to annul the marriage or not?

Answer: yes, these conditions and similar ones are valid according to the madhhab of Imaam Ahmad and other scholars among the Sahaabah and Taabi’een, such as ‘Umar ibn al-Khattaab, ‘Amr ibn al-‘Aas, Shurayh al-Qaadi, al-Oozaa’i and Ishaaq. According to the madhhab of Maalik, the condition states that if he marries another wife, (the first wife) has the choice of what to do, and this is a valid condition. The woman has the right to leave him in this case. This is similar to the idea in the Madhhab of Imaam Ahmad. The basis for this is the hadeeth narrated by (al-Bukhaari and Muslim) in al-Saheehayn from the Prophet (peace and blessings of Allaah be upon him): ‘The most deserving of conditions to be fulfilled are those by means of which sexual intercourse becomes permissible for you.’ ‘Umar ibn al-Khattaab said: ‘Rights are in accordance with conditions.’ The Prophet (peace and blessings of Allaah be upon him) dictated that the conditions which make sexual intercourse permissible are more deserving of fulfilment than others. This is the ruling on conditions of this nature.”

Discussing the specious arguments of those who celebrate the Mawlid

Those who think that this bid’ah should be continued produce specious arguments which are flimsier than a spider’s web. These specious arguments may be dealt with as follows:

1 – Their claim that this is veneration of the Prophet (peace and blessings of Allaah be upon him):

The response to that is that the way to venerate him is to obey him, do as he commanded and avoid that which he forbade, and to love him; he is not to be venerated through innovations, myths and sins. Celebrating his birthday is of this blameworthy type because it is a sin. The people who venerated the Prophet (peace and blessings of Allaah be upon him) the most were the Sahaabah (may Allaah be pleased with them), as ‘Urwah ibn Mas’ood said to Quraysh: “O people, by Allaah I have visited kings. I went to Caesar, Chosroes and the Negus, but by Allaah I never saw a king whose companions venerated him as much as the companions of Muhammad venerated Muhammad (peace and blessings of Allaah be upon him). By Allaah, whenever he spat it never fell on the ground, it fell into into the hand of one his companions, then they wiped their faces and skins with it. If he instructed them to do something, they would hasten to do as he commanded. When he did wudoo’, they would almost fight over his water. When he spoke they would lower their voices in his presence; and they did not stare at him out of respect for him.” (al-Bukhaari, 3/178, no. 2731, 2732; al-Fath, 5/388). Yet despite this level of veneration, they never took the day of his birth as an ‘Eid (festival). If that had been prescribed in Islam they would not have neglected to do that.

2 – Using as evidence the fact that many people in many countries do this.

The response to that is that evidence consists of that which is proven from the Prophet (peace and blessings of Allaah be upon him), and what is proven from the Prophet is that innovations are forbidden in general, and this is an innovation. What people do, if it goes against the evidence (daleel), does not prove anything, even if many of them do it.

“And if you obey most of those on the earth, they will mislead you far away from Allaah’s path”

[al-An’aam 6:116 – interpretation of the meaning]

Nevertheless, in every age, praise be to Allaah, there have always been those who denounce this bid’ah and state clearly that it is false. Those who persist in following it after the truth had been explained to them have no proof.

Among those who denounced the celebration of this occasion was Shaykh al-Islam Ibn Taymiyah, in Iqtidaa’ al-Siraat al-Mustaqeem; Imaam al-Shaatibi in al-‘I’tisaam; Ibn al-Haaj in al-Madkhil; Shaykh Taaj al-Deen ‘Ali ibn ‘Umar al-Lakhami who wrote an entire book denouncing it; Shaykh Muhammad Basheer al-Sahsawaani al-Hindi in his book Siyaanah al-Insaan; al-Sayyid Muhammad Rasheed Ridaa wrote a separate essay on this topic; Shaykh Muhammad ibn Ibraaheem Aal al-Shaykh wrote a separate essay on it; Shaykh ‘Abd al-‘Azeez ibn Baaz; and others who are still writing and denouncing this bid’ah every year in the pages of newspapers and magazines, at the time when this bid’ah is being done.

3 – They say that by celebrating the Mawlid they are keeping the memory of the Prophet (peace and blessings of Allaah be upon him) alive.

The answer to that is that the memory of the Prophet (peace and blessings of Allaah be upon him) is constantly kept alive by the Muslim, such as when his name (peace and blessings of Allaah be upon him) is mentioned in the adhaan and iqaamah and in khutbahs, and every time the Muslim recites the Shahaadatayn after doing wudoo’ and in the prayers, and every time he sends blessings upon the Prophet (peace and blessings of Allaah be upon him) in his prayers and when he is mentioned, and every time the Muslim does a waajib (obligatory) or mustahabb (recommended) action that was prescribed by the Messenger (peace and blessings of Allaah be upon him). In all of these ways (the Muslim) remembers him and the reward equivalent to the reward of the one who does that action goes back to the Prophet (peace and blessings of Allaah be upon him). Thus the Muslim constantly keeps the memory of the Messenger alive and has a connection with him night and day throughout his life through that which Allaah has prescribed, not only on the day of the Mawlid and things which are bid’ah and go against the Sunnah, for that puts one at a distance from the Messenger (peace and blessings of Allaah be upon him) and the Messenger will disown him because of that.

The Messenger (peace and blessings of Allaah be upon him) has no need of this innovated celebration, because Allaah has already bestowed veneration and respect upon him, as He says:

“and raised high your fame”

[al-Sharh 94:4]

For Allaah is not mentioned in the adhaan, iqaamah or khutbah, but the Messenger (peace and blessings of Allaah be upon him) is mentioned after Him; this is sufficient veneration, love and renewal of his memory, ad sufficient encouragement to follow him.

Allaah did not refer to the birth of the Messenger (peace and blessings of Allaah be upon him) in the Qur’aan, rather He referred to his Mission, and says (interpretation of the meaning):

“Indeed, Allaah conferred a great favour on the believers when He sent among them a Messenger (Muhammad) from among themselves”

[Aal ‘Imraan 3:124]

“He it is Who sent among the unlettered ones a Messenger (Muhammad) from among themselves”

[al-Jumu’ah 64:2]

4 – They may say that the celebration of the Prophet’s birthday was introduced by a knowledgeable and just king who intended thereby to draw closer to Allaah.

Our response to that is that bid’ah is not acceptable, no matter who does it. A good intention does not justify a bad deed and even if a person died as a knowledgeable and righteous person, this does not mean that he was infallible.

5 – They say that celebrating the mawlid comes under the heading of bid’ah hasanah (“good innovation”) because it is based on giving thanks to Allaah for the Prophet!

Our response to that is that there is nothing good in innovation. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever innovates anything in this matter of ours (i.e., Islam), that is not part of it will have it rejected.” (Narrated by al-Bukhaari, no. 2697; al-Fath, 5/355). And he said, “Every innovation is a going astray” (narrated by Ahmad, 4/126; al-Tirmidhi, no. 2676). The ruling on innovations is that they are all misguidance, but this specious argument suggests that not every bid’ah is a going astray, rather there are good innovations.

Al-Haafiz ibn Rajab said in Sharh al-Arba’een: “The words of the Prophet (peace and blessings of Allaah be upon him), ‘every innovation is a going astray’ is a concise but comprehensive comment which includes everything; it is one of the most important principles of religion. It is like his words ‘Whoever innovates anything in this matter of ours (i.e., Islam), that is not part of it will have it rejected.’ (Narrated by al-Bukhaari, 3/167, no. 2697; al-Fath, 5/355). Whoever innovates anything and attributes it to Islam when it has no basis in the religion, this is a going astray and is nothing to do with Islam, whether that has to do with matters of belief (‘aqeedah) or outward and inward words and deeds.”

(Jaami’ al-‘Uloom wa’l-Hakam, p. 233)

These people have no proof that there is any such thing as a “good innovation” apart from the words of ‘Umar (may Allaah be pleased with him) concerning Taraaweeh prayers, “What a good innovation this is.” (Saheeh al-Bukhaari, 2/252, no. 2010 mu’allaqan; al-Fath 4/294).

They also said that things were innovated which were not denounced by the salaf, such as compiling the Qur’aan into one volume and writing and compiling the hadeeth.

The response to that is that these matters had a basis in Islam, so they were not newly-invented.

‘Umar said: “What a good bid’ah” meaning innovation in the linguistic sense, not in the shar’i sense. Whatever has a basis in Islam, if it is described as an innovation, is an innovation in the linguistic sense, not in the shar’i sense, because innovation in the shar’i sense means that which has no basis in Islam.

Compiling the Qur’aan into one book has a basis in Islam, because the Prophet (peace and blessings of Allaah be upon him) had commanded that the Qur’aan be written down, but it was scattered, so the Sahaabah compiled it in one volume so as so protect and preserve it.

The Prophet (peace and blessings of Allaah be upon him) led his companions in praying Taraaweeh for a while, then he stopped doing that, lest that become obligatory on them. The Sahaabah (may Allaah be pleased with them) continued to pray it separately during the life of the Prophet (peace and blessings of Allaah be upon him) and after his death, until ‘Umar ibn al-Khattaab (may Allaah be pleased with them) gathered them behind one imaam as they used to pray behind the Prophet (peace and blessings of Allaah be upon him). This was not an innovation introduced into the religion.

Writing down the hadeeth also has a basis in Islam. The Prophet (peace and blessings of Allaah be upon him) ordered that some ahaadeeth should be written down for some of his companions when they asked him for that. In general terms writing it down during his lifetime was not allowed, for fear that the Qur’aan might be mixed with things that were not part of it. When the Prophet (peace and blessings of Allaah be upon him) died, this fear was no longer a factor, because the Qur’aan had been completed and arranged in order before he died. The Muslims compiled the Sunnah after that in order to preserve it and keep it from being lost. May Allaah reward them with good on behalf of Islam and the Muslims, because they preserved the Book of their Lord and the Sunnah of their Prophet (peace and blessings of Allaah be upon him) from being lost or being tampered with.

We may also say to them: why was this act of thanksgiving, as they call it, not done by the best generations, the Sahaabah, Taabi’een and followers of the Taabi’een, who loved the Prophet (peace and blessings of Allaah be upon him) most and who were most keen to do good and give thanks? Are those who introduced the innovation of the Mawlid more rightly-guided than them? Do they give more thanks to Allaah? Definitely not!

6 – They may say that celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him) is indicative of their love for him; this is one way of showing that, and showing love of the Prophet (peace and blessings of Allaah be upon him) is prescribed in Islam!

The answer to that is that undoubtedly loving the Prophet (peace and blessings of Allaah be upon him) is obligatory for every Muslim; he should love him more than he loves himself, his child, his father and all the people – may my father and mother be sacrificed for him – but that does not mean that we should introduce innovations for doing so that have not been prescribed for us. Loving him dictates that we should obey him and follow him, for that is one of the greatest manifestations of love, as it is said:

“If your love is sincere then obey him; for the lover obeys the one whom he loves.”

Loving the Prophet (peace and blessings of Allaah be upon him) implies keeping his Sunnah alive, adhering firmly to it, and avoiding words and deeds that go against it. Undoubtedly everything that goes against his Sunnah is a reprehensible innovation (bid’ah) and a manifest act of disobedience. That includes celebrating his birthday and other kinds of bid’ah. A good intention does not mean that it is permissible to introduce innovations into the religion. Islam is based on two things, purity of intention and following [the Prophet (peace and blessings of Allaah be upon him)]. Allaah says (interpretation of the meaning):

“Yes, but whoever submits his face (himself) to Allaah (i.e. follows Allaah’s religion of Islamic Monotheism) and he is a Muhsin (a doer of good) then his reward is with his Lord (Allaah), on such shall be no fear, nor shall they grieve”

[al-Baqarah 2:112]

Submitting one’s face to Allaah means being sincere towards Allaah, and doing good means following the Messenger and implementing the Sunnah.

7 – Another of their specious arguments is when they say that by celebrating the Mawlid and reading the biography of the Prophet (peace and blessings of Allaah be upon him) on this occasion, they are encouraging people to follow his example!

We say to them that reading the biography of the Prophet (peace and blessings of Allaah be upon him) and following his example are required of the Muslim all the time, all year long and throughout his life. Singling out a specific day for that with no evidence for doing so is an innovation, and every innovation is a going astray.” (Narrated by Ahmad, 4/164; al-Tirmidhi, 2676). Bid’ah does not bear any fruit but evil and it leads to a person distancing himself from the Prophet (peace and blessings of Allaah be upon him).

In conclusion, celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him), whatever form it takes, is a reprehensible innovation. The Muslims should put a stop to this and other kinds of bid’ah, and occupy themselves with reviving and adhering to the Sunnah. They should not be deceived by those who promote and defend this bid’ah, for these types of people are more interested in keeping innovations alive than in reviving the Sunnah; they may not even care about the Sunnah at all. Whoever is like this, it is not permissible to imitate him or follow his example, even if the majority of people are like this. Rather we should follow the example of those who follow the path of the Sunnah, among the righteous salaf and their followers, even if they are few. Truth is not measured by the men who speak it, rather men are measured by the truth.

The Prophet (peace and blessings of Allaah be upon him) said: “Whoever among you lives (for a long time) will see many differences. I urge you to follow my Sunnah and the way of the rightly-guided khaleefahs who come after me. Hold on to it firmly. Beware of newly-invented matters, for every innovation is a going astray.” (Narrated by Ahmad, 4/126; al-Tirmidhi no. 2676). So the Prophet (peace and blessings of Allaah be upon him) explained to us in this hadeeth what we should do when there are differences of opinion, just as he explained that everything that goes against his Sunnah, be it words or deeds, is a bid’ah, and every bid’ah is a going astray.

If we see that there is no basis for celebrating the birthday of the Prophet, whether in the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) or in the way of the rightly-guided khaleefahs, then it is one of the newly-invented matters, one of the bid’ahs which lead people astray. This principle is what is implied by this hadeeth and is what is indicated by the aayah (interpretation of the meaning):

“O you who believe! Obey Allaah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination”

[al-Nisaa’ 4:59]

Referring to Allaah means referring to His Book, and referring to the Messenger (peace and blessings of Allaah be upon him) means referring to his Sunnah after he has passed away. The Qur’aan and Sunnah are the reference point in cases of dispute. Where in the Qur’aan or Sunnah does it indicate that it is prescribed in Islam to celebrate the Prophet’s birthday? Whoever does that or thinks that it is good must repent to Allaah from this and from other kinds of bid’ah. This is the attitude of the Muslim who is seeking the truth. But whoever is too stubborn and arrogant after proof has been established, then his reckoning will be with his Lord.

We ask Allaah to help us adhere to His Book and the Sunnah of His Messenger until the Day when we will meet Him. May Allaah grant blessings and peace to our Prophet Muhammad and his family and companions.

Huqooq al-Nabi (peace and blessings of Allaah be upon him) bayna al-Ijlaal wa’l-Ikhlaal, p. 139

Praise be to Allaah the Lord of the Worlds, and blessings and peace be upon our Prophet Muhammad and all his family and companions.

The commands mentioned in the Qur’aan and Sunnah to follow the laws of Allaah and His Messenger, and the prohibitions on introducing innovations into the religion are quite clear. Allaah says (interpretation of the meaning):

“Say (O Muhammad to mankind): ‘If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins’”

[Aal ‘Imraan 3:31]

“Follow what has been sent down unto you from your Lord (the Qur’aan and Prophet Muhammad’s Sunnah), and follow not any Awliyaa’ (protectors and helpers who order you to associate partners in worship with Allaah), besides Him (Allaah). Little do you remember!”

[al-A’raaf 7:3]

“And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path”

[al-A’naam 6:153]

And the Prophet (peace and blessings of Allaah be upon him) said: “The most truthful of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad, and the most evil of things are those which are newly-invented.” And he (peace and blessings of Allaah be upon him) said: “Whoever innovates anything in this matter of ours (i.e., Islam), that is not part of it will have it rejected.” (Narrated by al-Bukhaari, no. 2697; Muslim, no. 1718). According to a version narrated by Muslim, “Whoever doe anything that is not in accordance with this matter of ours (i.e., Islam), will have it rejected.”

Among the reprehensible innovations that people have invented is the celebration of the birthday of the Prophet (peace and blessings of Allaah be upon him) in the month of Rabee’ al-Awwal. They celebrate this occasion in various ways:

Some of them simply make it an occasion to gather and read the story of the Mawlid, then they present speeches and qaseedahs (odes) for this occasion.

Some of them make food and sweets etc., and offer them to the people present.

Some of them hold these celebrations in the mosques, and some of them hold them in their houses.

Some people do not limit themselves to the actions mentioned above; they include in these gatherings haraam and reprehensible things, such as free mixing of men and women, dancing and singing, or committing actions of shirk such as seeking the help of the Prophet (peace and blessings of Allaah be upon him), calling upon him, seeking his support against their enemies and so on.

Whatever form it takes and whatever the intentions of those who do this are, there is no doubt whatsoever that it is an invented, haraam innovation which was introduced by the Shi’a Faatimids after the three best centuries, in order to corrupt the religion of the Muslims. The first person to do this after them was the king al-Muzaffar Abu Sa’eed Kawkaboori, the king of Irbil, at the end of the sixth century or the beginning of the seventh century AH, as was mentioned by the historians such as Ibn Khalkaan and others. Abu Shaamah said: the first person to do that in Mosul was Shaykh ‘Umar ibn Muhammad al-Malaa, one of the well-known righteous people. Then the ruler of Irbil and others followed his example.

Al-Haafiz Ibn Katheer said in al-Bidaayah wa’l-Nihaayah (13/137), in his biography of Abu Sa’eed Kazkaboori: “He used to observe the Mawlid in Rabee’ al-Awwal and hold a huge celebration on that occasion… some of those who were present at the feast of al-Muzaffar on some occasions of the Mawlid said that he used to offer in the feast five thousand grilled heads of sheep, ten thousand chickens and one hundred thousand large dishes, and thirty trays of sweets… he would let the Sufis sing from Zuhr until Fajr, and he himself would dance with them.”

Ibn Khalkaan said in Wafiyaat al-A’yaan (3/274): “When it is the first of Safar they decorate those domes with various kinds of fancy adornments, and in every dome there sits a group of singers and a group of puppeteers and players of musical instruments, and they do not leave any one of those domes without setting up a group (of performers) there.

The people give up work during this period, and they do no work except going around and watching the entertainment. When there are two days to go until the Mawlid, they bring out a large number of camels, cows and sheep, more than can be described, and they accompany them with all the drums, songs and musical instruments that they have, until they bring them to the square… On the night of the Mawlid there are performances of nasheed after Maghrib in the citadel.”

This is the origin of this celebration on the occasion of the Prophet’s birthday. More recently idle entertainment, extravagance, and wasting of money and time have become associated with an innovation for which Allaah has not sent down any authority.

What Muslims should do is to revive the Sunnah and put an end to bid’ah (innovation); they should not do any action until they know the ruling of Allaah concerning it.

Ruling on celebrating the Prophet’s birthday

Celebrating the occasion of the birthday of the Prophet (peace and blessings of Allaah be upon him) is forbidden and is to be rejected for a number of reasons:

1 – it is not part of the Sunnah of the Messenger (peace and blessings of Allaah be upon him) or of the khaleefahs who succeeded him. Since this is the case, then it is a forbidden innovation, because the Prophet (peace and blessings of Allaah be upon him) said: “I urge you to follow my Sunnah and the way of the rightly-guided khaleefahs after me; adhere to it and cling to it firmly. Beware of newly-invented things, for every newly-invented thing is an innovation (bid’ah) and every innovation is a going-astray.” (Narrated by Ahmad, 4/126; al-Tirmidhi no. 2676).

Celebrating the Mawlid is an innovation introduced by the Shi’a Faatimids after the three best centuries in order to corrupt the religion of the Muslims. If a person does anything in order to draw closer to Allaah which was not done by the Messenger (peace and blessings of Allaah be upon him) or enjoined by him, and was not done by the khaleefahs who succeeded him, this action implies that he is accusing the Messenger of not explaining the religion to the people, and that he disbelieves in the words of Allaah (interpretation of the meaning):

“This day, I have perfected your religion for you”

[al-Maa'idah 5:3]

because he is adding something extra and claiming that it is a part of the religion, but the Messenger (peace and blessings of Allaah be upon him) did not bring this.

2 – Celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him) is an imitation of the Christians, because they celebrate the birth of the Messiah (peace be upon him). Imitating them is extremely haraam. The hadeeth tells us that it is forbidden to imitate the kuffaar, and we are commanded to differ from them. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them” (narrated by Ahmad, 2/50; Abu Dawood, 4/314). And he said, “Be different from the mushrikeen” (narrated by Muslim, 1/222, no. 259) – especially with regard to things that are the symbols or rituals of their religion.

3 – Besides being bid’ah and an imitation of the Christians, both of which are haraam, celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him) is also a means that leads to exaggeration and excess in venerating him, which even goes as far as calling upon him (making du’aa’ to him) and seeking his help, instead of calling upon Allaah, as happens now among many of those who observe the bid’ah of the Mawlid, when they call upon the Messenger instead of Allaah, and ask him for support, and sing qaseedahs (odes) of shirk praising him, like Qaseedat al-Burdah etc. The Prophet (peace and blessings of Allaah be upon him) forbade going to extremes in praising him, as he said: “Do not extol as the Christians extolled the son of Maryam. For I am just His slave, so say, the slave of Allaah and His Messenger” (narrated by al-Bukhaari, 4/142, no. 3445; al-Fath, 6/551), i.e., do not exaggerate in praising me as the Christians exaggerated in praising the Messiah and venerated him until they worshipped him instead of Allaah. Allaah forbade them to do that when he said (interpretation of the meaning):

“O people of the Scripture (Christians)! Do not exceed the limits in your religion, nor say of Allaah aught but the truth. The Messiah ‘Eesa (Jesus), son of Maryam (Mary), was (no more than) a Messenger of Allaah and His Word, (“Be!” — and he was) which He bestowed on Maryam (Mary) and a spirit (Rooh) created by Him”

[al-Nisaa’ 4:171]

Our Prophet (peace and blessings of Allaah be upon him) forbade us to exaggerate concerning him lest the same thing happen to us as happened to them, so he said: “Beware of exaggeration, for those who came before you were destroyed because of exaggeration” (narrated by al-Nasaa’i, 5/268; classed as saheeh by al-Albaani in Saheeh Sunan al-Nasaa’i, no. 2863).

4 – Observing the innovation of the Prophet’s birthday opens the door to other kinds of bid’ah and being distracted by them from the Sunnah. Hence you find that the innovators are very active when it comes to bid’ah and very lazy when it comes to the Sunnah; they hate it and regard those who follow it as enemies, until their entire religion is innovated anniversaries and Mawlids. They have split into various groups, each of which commemorates the anniversary of its imaam’s birth, such as the births of al-Badawi, Ibn ‘Arabi, al-Dasooqi and al-Shaadhili. No sooner do they end the celebration of one birthday but they start the celebration of another. This results in exaggeration concerning these dead people and others, and in calling upon them instead of Allaah, believing that they can bring benefit and cause harm, until they deviate from the religion of Allaah and go back to the religion of the people of the Jaahiliyyah of whom Allaah says (interpretation of the meaning):

“And they worship besides Allaah things that harm them not, nor profit them, and they say: ‘These are our intercessors with Allaah’”

[Yoonus 10:18]

“And those who take Awliyaa’ (protectors, helpers, lords, gods) besides Him (say): ‘We worship them only that they may bring us near to Allaah’”

[al-Zumar 39:3]

Our mother, ‘Aaishah (radhiyallahu ‘anha) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “The one who seeks the pleasure of Allah Ta‘ala through (carrying out an action which is pleasing to Allah Ta‘ala, but is) displeasing (to) people, then Allah Ta‘ala will suffice him against the difficulty of the people (i.e. the difficulty he experiences from them), and the one who seeks the pleasure of people through (carrying out an action which is pleasing to people, but is) displeasing (to) Allah Ta‘ala, Allah Ta‘ala will abandon him and leave him to the people (i.e. he will lose the divine assistance of Allah Ta‘ala and will be left at the mercy of the people).” (Sunan Tirmizi #2414)

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In this blessed hadeeth, we are taught that if a believer is ever in a situation where he is forced to choose between pleasing Allah Ta‘ala at the expense of displeasing people, and pleasing people at the expense of displeasing Allah Ta‘ala, then he must ensure that he pleases Allah Ta‘ala.

It should be borne in mind that if a person can please people and also please Allah Ta‘ala, in such a manner that his Deen is not compromised in any way and people are also happy, then this will be the ideal. However, there are times when a person is unable to please both Allah Ta‘ala and people, as the decision that the people want him to make or action they want him to carry out is in direct conflict with the command of Allah Ta‘ala. In this case, a believer must place his loyalty to Allah Ta‘ala above all else and ensure that he pleases Allah Ta‘ala.

For example, if a person’s family wish for him to attend a mixed function (i.e. a gathering with no purdah, segregation, etc.), or a function in which there will be music, photography and other similar sins, then in such a case, he should ensure that he pleases Allah Ta‘ala by not attending the function, though it will result in his family being displeased.

Through one remaining faithful to Allah Ta‘ala and pleasing Him, one will acquire the divine assistance of Allah Ta‘ala. Hence, Allah Ta‘ala will suffice him against the harm or ill treatment which people wish to inflict upon him. On the contrary, if one gives preference to pleasing people, then Allah Ta‘ala will abandon him and leave him to the people. Thereafter, it is most likely that the very people whom he tried to please, and for whose sake he displeased Allah Ta‘ala, will turn their backs on him, causing him to become a loser in this world and the next.

In regard to the futility of a person making it his mission to try and please all people, Imaam Shaafi‘ee (rahimahullah) once advised his student, Yunus bin Abdil Aa’laa (rahimahullah), saying, “Pleasing people is a goal which is unattainable (i.e. you will never be able to please and satisfy every person at all times), and there is no way that you will be able to remain safe from (the criticism and negative remarks of) people. Hence, (do not be concerned about pleasing people and about their negative remarks, but rather) concern yourself with that which will benefit you and firmly hold onto it (i.e. pleasing Allah Ta‘ala etc.).” (Siyaru Aa’laamin Nubalaa vol. 10, pg. 89)

From this golden advice of Imaam Shaafi‘ee (rahimahullah), we learn that our primary focus and concern in life should be to please and obey Allah Ta‘ala. If we acquire the divine happiness of Allah Ta‘ala, then we will be successful in this world and the next.

May Allah Ta‘ala bless us all with His divine pleasure, aameen.

"After having the amazing experience of praying the eclipse prayer in the haram, I took a few of the brothers from our #BlessedVoyage Umrah group with me to sit in the class of Sh Abdullah AlShinqeeti, , May Allah preserve him, one of the scholars of medinah, a master of tafsir and usul (principles of Islamic law). In his class, he mentioned in passing that the root causes of entering hellfire are four, and the root causes of entering paradise are four, I waited for him to clarify, but he didn’t and went on to a different topic ⁣
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During the Q&A I asked him to clarify what he meant by the roots being four and he said, “they don’t need clarification!” ⁣
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He held up his fingers to count and said, “ read from, ما سلككم في سقر" ⁣
“What causes you to be in Saqar” ⁣
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I said, ⁣
“We were not of those who prayed” ⁣
He said, “that’s one” ⁣
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I said “and we did not feed the poor” ⁣
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He said, “that’s two..” ⁣
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“And we use to indulge with those who indulged” ⁣
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“That’s three” ⁣
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“And we used to belie the day of Resurrection” ⁣
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He said, now for the roots of entering Jannah, “read from قد افلح المؤمنون"⁣
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I read “the believers are successful”⁣
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He said, “that’s one” ⁣
“They who are mindful in their prayers ⁣
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“That’s two” ⁣
“And those who avoid vain talk” ⁣
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“That’s three” ⁣
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“And those who pay their zakah” ⁣
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Then he said, ⁣
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And notice the verse “And they pay their zakah” is in contrast to “and we did not feed the poor” ⁣
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And “and those who avoid vain talk” is in contrast to “and we used to indulge with those who indulge” ⁣
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And “and those who are mindful in their prayers” is in contrast to “we were not of those who prayed” ⁣
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And “The believer have succeeded” is in contrast to “we used to belie the day of resurrection” ⁣
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He then smiled and said, “the Quran is filled with treasures, we just have to dive for them!”

- Ammar AlShukry
Daily Fawaid

In this digital era children have developed a strong obsession with modern technological gadgets. They are literally being psyched to use every type of gadget available – computer, tablet, smartphone, – the list is endless- and we parents seem to have lost control over them. The flip side to this situation is that some of us actually encourage our children to use these gadgets. We give these devices to them as their birthday gifts or as inducements to pass their exams.


The need to protect our children from the abuse of these gadgets and from the darker corners of the web cannot be overemphasized. Allowing them un-monitored access to internet means giving them an open invitation towards lewdness and shamelessness. It also acts as a major threat to their Imān as internet, besides having some reliable information, also contains a massive amount of stuff that paints a very negative picture of Islām and the Shariāh. We have to understand that children are not yet ready to differentiate between the Haqq (truth) and the bātil (falsehood).

The lucrative Facebook, besides other social sites, is another dreaded place our kids must NOT be allowed to visit. They can easily be lured into interacting with the members of the opposite sex, an act that is forbidden in Islam.

Even the liberal minded Westerners are now having second thoughts about the impact these devices are having on children. Given below is a summary of what one of the Western writers thinks about the negative effects these devices can have on children.

‘10 Reasons You Shouldn’t Hand a Smartphone to Your Children


Technology has done a lot to make our lives easier and more efficient. Yet as a parent, you ought to be concerned about the impact that devices such as smartphones can have on your child. At a time when it is becoming commonplace for kids to have their own mobile device, shouldn’t you be worried about what negative impact a smartphone could have on your child’s growth?

- It alters the parent-child relationship.
- It limits their creative minds.
- It causes them to get less sleep.
- It doesn’t give kids the time to reflect or learn about the consequences of their actions.
- It impedes their ability to learn.
- It causes an addiction.
- It has a negative impact on your child’s mental health.
- It indirectly causes obesity.
- It causes behavioral problems.
- It desensitizes children to violence.

Through the smartphone, kids are exposed to violence in games and through cyberbullying on chat sites. This desensitizes children and prompts them to accept that violent behavior is simply a normal way to solve problems.’

Shouldn’t we Muslims be even more sensitive with regards to this issue?

And Allah Ta’ala Knows Best.

Praise be to Allah.

If the building is separate, and there are no graves in the place where prayers are offered, then the prayer is valid. Whether they pray on the first floor or the second floor or the third floor, there is nothing wrong with that and the prayer is valid. But if the graves are on the same floor, on the first floor, and they pray on the first floor, then praying at the graves or between the graves is not valid, because the Prophet (blessings and peace of Allah be upon him) said: “Indeed those who came before you used to take the graves of their Prophets and righteous men as places of worship. Do not take graves as places of worship, for I forbid you to do that.” And he said: “May Allah curse the Jews and the Christians; they took the graves of their Prophets as places of worship.”

If there are graves around the building, so long as the ground is completely free of graves and there are no graves in it – meaning the land on which the building was built, but there are graves around it, in front of it, or behind it, or to its right or to its left – that does not matter if the ground itself is free of graves and there are no graves in it.

But if the land was part of the graveyard, and it was seized by force, then praying there is not valid, and no prayers should be offered in the building, whether on the first floor, or the second floor or the third floor, because it is part of the graveyard and the land was seized by force. So it is not permissible for them to remain on that land or to pray there; rather the building should be removed from the graveyard, because this is wrongdoing and is a transgression against the graveyard. End quote.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him).

Fataawa Noor ‘ala ad-Darb (2/1143).