DRAFT
Bahjatun-Nathar
كتاب بهجة النظر
In the Personal
Obligatory Knowledge of the Religion
بسم الله الرحمن الرحيم
الحمد لله و صلى الله وسلم على رسول الله
. Praise be to Allah
and may Allah raise the rank of Prophet Muhammad
It has been said :قيل
1.Q: What is the Personal Obligatory
Knowledge of the Religion [Islam].
A: The Personal Obligatory Knowledge of
the Religion is the amount that one has to learn among the Knowledge of Belief,
rules of purification (taharh), the prayer (salah),
fasting, and judgments pertaining to dealings for the one who engages in
transactions. Also among other issues one has to know about the sins of the
heart, the organs, the tongue and the like. As well the one whom az-Zakah
is obligatory has to know about the obvious judgments pertaining to az-Zakah
and likewise those of Pilgrimage (Hajj )
for the one who is able to perform it. The prophet, salla-l-lahu
^alayhi wa sallam, said:
طلب العلم فريضة على كل
مسلم
Which means: Seeking the Personal Obligatory Knowledge is incumbent upon every Muslim
(narrated by al-Bayhaqiyy).
2.Q: Who is the accountable person (Mukallaf)
who is obligated to embrace Islam and work according to its rules (
A: The accountable person (Mukallaf
) is the one who is pubescent , sane and has received the message
of Islam. The male becomes pubescent when one of two things occurs:
seeing the maniyy or reaching 15 lunar years of age. The female becomes
pubescent when one of three things occurs: seeing the maniyy, menstrual
bleeding or reaching 15 lunar years of age. Hence, the one who dies before
becoming pubescent is not accountable. Also, the one whose insanity continues
without interruption from the time before one is pubescent, until after that,
and then dies as an insane is, hence not accountable. Moreover, if
one did not hear the basis of the message that is, the testification that
no one is God except Allah and Muhammad is the messenger of Allah, is then not
accountable. Allah said in Surat al Isra’ verse 15
{و ما كنا معذبين
حتى نبعث رسولاً}
which means: Allah shall not
punish in the hereafter unless he sends a messenger.
The prophet, salla-l-lahu ^alayhi wa
sallam, said:
رفع القلم عن ثلاثٍ عن
النائم حتى يستيقظ، و عن الصبى حتى يحتلم، و عن المجنون حتى يعقل
it means: The Pen has been lifted from
writing the deeds of three: The one who is asleep until one wakes up, the child
until he becomes pubescent and the crazy person until he becomes sane (narrated
by Ahmad).
3.Q: What is the meaning of the saying of
the author in his book the summary: ²..and to comply with what is obligatory upon them of
its rules. ²
A: It means to perform the obligations and
avoid the prohibitions. The God-fearing slave is the one who has performed the
obligations and avoided the prohibitions. If one dies in this state, he will be
admitted to Paradise without torture.
4.Q: Speak about the highest and best
obligations as decreed by Allah.
A: The highest and best obligation as
decreed by Allah is: The Belief in Allah and his messenger. The prophet,
salla-l-lahu ^alayhi wa sallam, said:
أفضل الأعمال إيمان
بالله و رسوله
This means: The best of deeds is to
believe correctly in Allah and his messenger (narrated by
al-Bukhariyy). Having the correct Belief is a condition for the
acceptability of the good deeds. Hence, the one who does not believe in Allah
and his messenger will never have any reward in the Hereafter. Allah
said in Surat Ibrahim verse 18 which means: The deeds of
those who blasphemed is like dust which was scattered by wind in a stormy day .
5.Q: Speak about the merit of the
knowledge of Tawhid over other types of knowledge.
A: The knowledge of Tawhid
has a privileged merit over other types of knowledge. This is because it
relates to the most honored information. The high honor of the knowledge
is due to the high status of the things one knows about. Since the knowledge
of Tawhid conveys the knowledge about Allah, clears Allah
of what is not befitting to Him and clears the prophets of what is not
befitting to them, it is better than the knowledge of the rulings. Allah
said in Surat Muhammad verse 19
{ فاعلم أنه لا
إله إلا الله و استغفر لذنبك }
which means know (be
steadfast) O’ Muhammad that no one is God except Allah and ask
Allah for forgiveness.
Imam Abu Hanifah
said in his book <Al-Fiqh al-’Absat>: “Know that the
knowledge of the essentials of the Religion is better than the knowledge of
rulings.”
6.Q: Is it required for one to embrace
Islam to utter the statement: Ashhadu alla-’ilaha illallah wa
ashhadu anna Muhammada-r-Rasulullah?
A: This particular statement is not
required by itself for embracing Islam. It is enough for one to utter a
statement that gives its meaning. For example, one may say: La ilaha
illallah Muhammad rasulullah, (there is no God
other than Allah Muhammad is the messenger of Allah) or La
rabba illallah Muhammad nabiyyullah (No Lord other than
Allah Muhammad is the prophet of Allah). One of these
statements is sufficient for one to embrace Islam. However, the word “ashhadu”
is better than other words, because its linguistic meaning includes the
knowledge, belief and declaration. By using this word, the confirmation
of the meaning is attained unlike other words.
7.Q: State the proof for the Existence of
Allah
A: Allah exists without a doubt
about his Existence. Allah said in Surat Ibrahim verse 10
{ أفى الله
شك }
which means: There is no doubt about the
Existence of Allah.
the existence of this world is a proof for
the existence of Allah. It is intellectually invalid to accept the
existence of an action without someone doing it as it is invalid to accept the
existence of copying and writing without a copier and writer. Hence, this world
by precedence has a Creator and this Creator is Allah the exalted.
Allah exists and is not similar to
existing things. He exists without a manner of being and without place. Imam
Ahmad ar-Rifa^iyy, said: “The ultimate knowledge about Allah
is to believe with certitude in his Existence ta^ala without a
manner of being and place.”
8.Q: What is the general meaning of
ashhadu alla ilaha illallah?
A: The general meaning of ashhadu alla
ilaha illallah is: I declare with my tongue and believe in my
heart that no one deserves to be worship except Allah. That is, no one
deserves to extremely subjugate one’s self to except Allah. This is the
worship which if one practices to other than Allah, one becomes a
mushrik (blasphemer). Worship is not just calling, asking another for help, or
asking another for rescue as some people claimed. Imam Taqiyyu-d-din
as-Subkiyy said: “Worship (al-^Ibadah) is the ultimate degree of
submission and subjugation.”
9.Q: What is the meaning of one (Wahid
) when attributed to Allah?
A: The meaning of one (Wahid ) when
attributed to Allah is that there is no partner to Allah in
Godhood and that no one deserves to be worshipped other than Allah. Allah
said in Surat Al-Baqarah verse 163
{ و إلهكم إله
واحد }
which means: Your God is One.
Imam Abu Hanifah
said in <Al-Fiqh al-’Akbar>: “Allah is One not in the
context of numbers, but rather in the context that there is no partner to Him.”
10.Q: What is the meaning of
indivisible (Ahad)?
A: Some religious scholars said: its
meaning is like the meaning of al-Wahid. Some others said: Al-’Ahad
is the one who is not divisible. That is, Allah is not a body, because
the intellect judges that a body accepts divisibility and Allah is not a
body. Allah said in Surat Al-Ikhlas verse 1
{ قل هو الله أحد }
which means: Say O’ Muhammad
Allah is one (Ahad).
Allah said in dispraising the
blasphemers in
{ و جعلوا له من
عباده جزءاً }
which means: The blasphemers attributed to
Allah parts among his creations.
Imam Abu al-Hasan al-’Ash^ariyy
said in his book <An-Nawadir>: “Whoever believes that Allah is a
body is not knowledgeable about his Lord and is a blasphemer.”
11.Q; What is the meaning of without
a beginning (Awwal) and eternal (Qadim)?
A: The meaning of without a beginning
(Awwal) is the One whose Existence has no beginning. Allah is the only
one who is Awwal in this context. Allah said in
{ هو الأول و
الآخر }
which means: Allah is the one who does not
have a beginning and does not have an end for his Existence.
Along its meaning falls the meaning of
eternal (Qadim) when attributed to Allah. The nation unanimously
agreed on the validity of attributing the Qadim to Allah. Az-Zabidiyy
conveyed this unanimous in his book Sharh Ihya’ ^Ulum
ad-Din.
12. Q: What is the meaning of the alive
(al-Hayy) when attributed to Allah?
A: The meaning of the alive (al-Hayy)
when attributed to Allah is that He is attributed with an eternal and
everlasting Life which is not soul, flesh and blood. Allah said in
{ الله لا إله إلا
هو الحى القيوم }
which means: No one is God other than Allah
who is al-Hayy and al-Qayyum. Allah also said in
{ و توكل على الحى
الذى لا يموت }
which means: One should rely upon the one
who is alive (al-Hayy) who does not die.
13.Q: What is the meaning of without an
end (Qayyum) when attributed to Allah?
A: Some scholars said: the (Qayyum)
is the one whose existence does not end. Others said: The (Qayyum)
is the One who does not need anyone.
14.Q: What is the meaning of the everlasting
(Da’im) when attributed to Allah?
A: The meaning of the (Da’im)
when attributed to Allah is the One who does not annihilate and
annihilation is intellectually impossible for him. No one is everlasting (Da’im)
in this context other than Allah. There is no partner to Allah in
everlastingness, because Allah is everlasting by Himself and he
deserves this attribute by Himself, nothing else confirmed it to Allah.
The everlastingness of other than Allah like Paradise and Hellfire
does not pertain to themselves, rather Allah willed for them to be
everlasting.
15.Q: What is the meaning of the creator
(Khaliq)?
A: The meaning of the Creator (Khaliq)
is the One who created and formed all the creations. That is, He brought them
from non-existence to existence. Creating in this context may not be attributed
to other than Allah. Allah ta^ala said in Surat Fatir
verse 3
{ هل من خالق غير
الله }
which means: No one is the creator except
Allah.
16.Q: What is the meaning of the
sustainer (Raziq) when attributed to Allah?
A: The meaning of the sustainer (Raziq)
is the one who brings sustenance to his slaves. Ar-rizq is what facilitates
even though it may be prohibited. Allah ta^ala said in Surat
Hud verse 6:
{ و ما من دابة فى
الأرض إلا على الله رزقها }
which means: Allah provides the
sustenance to all what is on earth.
17.Q: What is the meaning of al-^Alim
when attributed to Allah?
A: The meaning of al-^Alim is the
one who is attributed with an eternal and everlasting Knowledge which does not change.
Allah knows about everything before it happens. Allah said in
{وعندَهُ مَفَاتِحُ
الغيب لا يعلمها إلا هو و يعلم ما فى البر و البحر وما تسقط من ورقة إلا يعلمها و
لا حبةٍ فى ظلمات الأرض و لا رطبٍ و لا يابسٍ إلا فى كتابٍ مبين}
which means: Only Allah knows
about all the unforeseen and what is in land and sea. No matter what a leaf may
fall Allah knows about it. Any grain in the darkness of earth or a wet
or dry thing all are registered in a Book.
18.Q: What is al-Qadir when
attributed to Allah?
A: Al-Qadir when attributed to Allah
means the one who is attributed with al-Qudrah (Power). Power is an
eternal and everlasting Attribute by which Allah affects in all the mentally
permissible things. That is, in all that which is by the judgment of the mind,
is permissible to exist and to be annihilated. The Power of Allah is not
related neither to the mentally necessary i.e. that which the mind does not
conceive its non-existence nor to mentally impossible i.e. that which the mind
does not conceive its existence. Allah said in
{ و يعلم ما فى
السماوات و ما فى الأرض و الله على كل شئ قدير }
which means: Allah knows what is in
the heavens and earth and Allah has the Power over everything.
19.Q: Mention the categories of the mental
judgments.
A: The mental judgment is divided into
three categories: The necessary, the impossible and the permissible.
The mentally necessary: It is what the
mind cannot conceive its non-existence. This refers to Allah and his
Attributes [only].
The mentally impossible: It is what the
mind cannot conceive its existence like the existence of a partner to Allah.
The mentally permissible: It is what the
mind conceive its existence at one point of time and its
non-existence at another point of time like the entire creations.
20.Q: What is the meaning of: “ Allah
does whatever He wills “ ?
A: The meaning of: “ Allah does
whatever he wills “ is that Allah has the Power to create what He
eternally preordained by His Will. Nothing makes Allah powerless from
doing that, nothing prevents Him from doing that, and He does not need the
assistance of others. Allah said in Surat Hud verse 107:
{ و لو شاء الله
ما اقتتلوا و لكن الله يفعل ما يريد
}
which means: Had Allah
willed, they would not have fought one another, however, Allah
does whatever He willed.
21.Q: Give a brief explanation of the
statement: “ Whatever Allah willed to be shall be and whatever Allah
did not will to be shall not be “.
A: This statement means that all what Allah
willed to exist must exist in the time that Allah willed for it to
exist. This equally includes the good, evil, obedience, disobedience, blasphemy
and belief. What Allah did not will for it to exist shall not come into
existence. It will not happen and will not occur.
The Will of Allah is eternal,
everlasting and does not change. The above statement is taken from the sayings
of the prophet, sallallahu ^alayhi wa sallam. Abu Dawud
narrated in his book <as-Sunan> that the prophet taught this
statement to his daughter:
ما شاء الله كان و ما لم
يشأ لم يكن
“ Whatever Allah willed to be shall be and
whatever Allah did not will to be shall not be “.
22.Q: What is the meaning of la hawla wala
quwata illa bil-lah?
A: The meaning of la hawla
wala quwata illa billah is: No one can evade
sinning without the protection of Allah and no one has the strength to
obey Allah without the help of Allah. Abu Ya^la narrated
the explanation of this statement from the messenger of Allah, salla-l-lahu
^alayhi wa sallam. It was confirmed that the prophet urged to say it.
23.Q: Allah is attributed with all
proper perfection. Why was the word “perfection” restricted with saying
“proper”?
A: This statement was restricted with
saying “proper” because perfection is either a perfection attributable to Allah
and to other than Allah like knowledge or perfection that is
attributable to other than Allah but not a perfection attributable to
Allah like the soundness of the mind. An attribute may be a praise to
Allah and dispraise when attributed to humans- like the attribute
al-Jabbar. Al-Jabbar is a praise when attributed to Allah
and is a belittlement when attributed to the humans. ( The meaning of al-Jabbar,
when attributed to Allah, is the One whom hands do not reach Him and for
Whom nothing happens in his dominion except what he willed ).
24.Q: Speak about clearing Allah of
imperfections.
A: Allah is attributed with all
proper perfection. He is clear of any imperfection. That is, He is clear of all
that which do not befit Him such as ignorance, powerlessness, place, space,
color and limit. Imam Abu Ja^far at-Tahawiyy who died 322 A.H.
said: “Allah is clear of boundaries, extremes, sides, organs and
instruments. The six directions do not contain Him unlike the case of all
the created things “. Mentally speaking, it means Allah is
not limited. Hence, He is clear of sitting, because the one who is
attributed with sitting has to be limited. Imam ^Aliyy, MAY Allah
raise his rank said: “Allah created the throne (ceiling of
paradise: al-^Arsh) to show his Power and did not take it as a place for
Himself”. Imam Abu Mansur al-Baghdadiyy
mentioned that statement in his book <Al-Farq Bayna-l-Firaq>
after he had conveyed the consensus about clearing Allah of places and
limits.
25.Q: What is the meaning of Allah’s
saying: ليس كمثله شئ
A: It means Allah is not
similar to any of the gentle, dense, upper (in the skies) or lower (in earth
and below it) things. Allah ta^ala said in
{ و لم يكن له
كفواً أحد }
which means: Allah has no similar
in any way. That is, there is no similar to Allah in any respect.
Imam Dhu-n-Nun al-Misriyy, said: “Whatever you imagine in
your mind, Allah is different from it”. Imam at-Tahawiyy
said in his book of <Al-^Aqidah>: “The one who attributes to Allah
a sense of mankind is a blasphemer.”
26.Q: Speak about Allah’s
Attributes of Hearing and Sight.
A: Allah said in
{ ليس كمثله شئ و
هو السميع البصير }
which means: Nothing is similar to
Allah and He is attributed with Hearing and Sight.
Allah attributed to Himself that
there is not anything similar to Him and that He is attributed with Hearing and
Sight. In the verse Allah firstly negated that He is similar to any
created thing in any way, and then Attributed hearing and sight to
Himself. This shows that the Hearing of Allah is not similar to
the hearing of the creations and His Sight is not similar to the sight of
the creations. Also, all the Attributes of Allah are not similar to the
attributes of Allah’s creations. Allah Hears all the hearable
things without the need for an ear or any other instrument. He Sees all the
seeable things without the need to a pupil or a ray of light.
27.Q: Speak about the saying of the
author: “Allah exists without a beginning and everything else exists with a
beginning. He is the creator and everything else is a creation”
A: One must believe Allah is
the only One who is eternal (Qadim) Who does not have a
beginning to His existence and every thing else is a creation. Every creation
that exists, be it among entities or deeds, from the fine dust to Ceiling of
Paradise (^Arsh), and every movement, rest, intention and thought of the slaves
is created by Allah. Hence, no one other than Allah -- be it nature or
reason -- creates any thing. Things become existent by Allah’s eternal Will,
Power and Knowledge as mentioned in al-Qur’an in
{ و خلق كل شئ }
which means: Allah created
everything. Imam an-Nasafiyy said: “If a person hit glass with a
stone and broke it, then the acts of hitting and breaking and the state of
being broken were created by Allah.”
28.Q: Speak about the Attribute of
Speech (Kalam) of Allah ta^ala.
A: Imam Abu Hanifah,
may Allah raise his rank said in his book <Al-Fiqh al-’Absat>:
“Allah speaks not like our speech. We speak by instruments from
the [vocal] exits and [by] letters, whereas Allah’s speech (Kalam) is
without an instrument and a letter.”
Hence, Allah has speech (Kalam)
which is not similar to our speech. His speech (Kalam) does not have a
beginning and an end. Silence or interruption do not occur on his speech (Kalam),
because it is not a letter or a sound; but it is an Attribute of Allah
which is not similar to the speech of the creations. Allah said in
{ و كلم الله موسى
تكليماً }
which means: Musa heard the speech
(Kalam) of Allah.
29.Q: Speak about the saying of the
author: “...because He, the exalted (subhanah), is unlike all the creations in
the Self (Dhat), Attributes and Actions.”
A: Allah is not similar to any of
the creations in Self, Attributes and Actions. That is, his Self (Dhat) is not
similar to the selves of the creations. His Attributes are not similar to the
attributes of the creations, and his Actions are not similar to the actions of
the creations. The Action of Allah is eternal and everlasting, whereas
what is done is a creation. Allah ta^ala said in
{ و لله المثل
الأعلى }
which means: Allah is
attributed with the perfect Attributes that are not similar to the attributes
of others. Imam Abu Hanifah, and al-Bukhariyy,
may Allah’s mercy be on them said: “His Action (i.e., Allah’s Action) is
an Attribute of His (Self) which is eternal and what is done is a creation.”
30.Q: What is the meaning of the saying of
the author: “ Subhanahu wa ta^ala “
A: The meaning of subhanahu
is clearing Allah; that is, I clear Allah of imperfections. The
meaning of “ta^ala” is emphasizing that: Allah
is clear of all imperfection.
31.Q: The scholars said that it is an
obligation to know thirteen Attributes of Allah. What are these
Attributes?
A: The one who is accountable has to
personally know thirteen Attributes of Allah which have been mentioned
repeatedly in the Qur’an either explicitly or implicitly.
These are: 1- Existence (al-Wujud),
2- Oneness (al-Wahdaniyyah), 3- Eternity (al-Qidam), 4-
Existence without an end (al-Baqa’), 5- Non-Neediness of others (al-Qiyam
bin-Nafs), 6- Power (al-Qudrah), 7- Will (al-’Iradah), 8-
Knowledge (al-^Ilm), Hearing (as-Sam^), 10- Sight (al-Basar), 11- Life
(al-Hayah), 12- Speech (Al-Kalam without sound,
letters, words, or languages), and 13- Non-Resemblance to creations
(clear of being similar to the creation).
32.Q: Speak about the eternity of the
Attributes of Allah.
A: The self of Allah is confirmed
without a doubt to be eternal, then his Attributes have to be eternal. This is
so, because the one whose attributes are created, one’s self has to be created
too. Imam Abu Hanifah, said in <al-Fiqh
al-’Absat>: “Allah’s Attributes are not created and were not
proceeded by non-existence. Changes in states happen to created things. The one
who says Attributes of Allah are created, or doubts or hesitates
about them is a blasphemer”.
33.Q: What is the meaning of the
testification that Muhammad is the messenger of Allah?
A: The meaning of the testification that
Muhammad is the messenger of Allah is: I declare with my tongue
and submit in my heart that our master Muhammad, sallallahu
^alayhi wa sallam, is sent by Allah to all the creations of humans and
jinn. His is truthful in all what he conveyed from Allah ta^ala
so that humans and jinn believe in his Islamic Laws which Allah revealed
to him. Allah ta^ala said in Surat Al-Furqan verse 1:
{ تبارك الذى نزل
الفرقان على عبده ليكون للعالميننذيراً
}
which means: he dew glorification is to
Allah the One Who revealed the Qur’an to His slave to warn
the humans and the jinn.
34.Q: State part of the lineage of the
prophet and from which tribe was he? Where was he born? Where did he die and
where was he buried?
A: He is Muhammad the son of
^Abdillah the son of ^Abdil Muttalib the son of Hashim the son of ^Abd Manaf
from the tribe of Quraysh, sallallahu ^alayhi wa sallam. He was born in
Makkah in the month of Rabi^ al-’Awwal in the year of the Elephant (al-fil).
He was revealed as a prophet while he was in Makkah and his age was forty then.
He immigrated to Madinah 13 years after he received the revelation. He
lived in Madinah for 10 years. After which, he, sallallahu ^alayhi
wa sallam, died and was buried in Madinah in the room of Umm al-Mu’minin
^A’ishah,may Allah raise her rank. That is, he was buried where he died,
sallallahu ^alayhi wa sallam.
35.Q: Explain the saying of the author
about the meaning of the second part of the testification of faith: “He was
truthful in everything he told about and conveyed from Allah.”
A: One has to believe that the prophet,
salla-l-lahu ^alayhi wa sallam, is truthful in conveying everything Allah
ta^ala revealed to him. This includes whether it was from the news of the
previous nations and prophets, the beginning of creation, what will happen in
this life and the Hereafter, or the lawful and unlawful doings and sayings of
the slaves. Allah ta^ala said in Surat An-Najm verse3-4:
{ و ما ينطق عن
الهوى إن هو إلا وحى يوحى }
which means: The prophet does not speak
out of illusions, rather he speaks the revelation revealed to him.
36.Q: Speak about the torture in the
grave.
A: One has to believe in the torture of
the grave. The blasphemer who is a mukallaf who died without repenting form his
blasphemy will be tortured in his grave. Some of that torture are: Fire will be
shown to him twice a day- once in the beginning of the day and once at the end,
the grave will close on him until his ribs of one side cross over those
of the other and vice versa, and the two angels Munkar and Nakir will hit
him by an iron hammer between his ears. There are also other types of
torture. Moreover, some of the sinful Muslims who died without repenting
will be tortured in their graves, but their torture is lesser in degree than
the torture of the blasphemers. For example, the closing of the grave and
finding hardship as a result of the darkness and loneliness of the grave.
The one who denies the torture of the
grave commits blasphemy. Allah ta^ala said: in Surat
Al-Mu’min verse 46:
{ النار يعرضون
عليها غدواً و عشياً و يوم تقوم الساعة أدخلوا ءال فرعون أشد العذاب }
which means: Fire will be shown to Pharaoh
and his Al in the morning and afternoon and on the Day of Judgment they
will be admitted to the severe torture, i.e., Hellfire. The prophet, sallallahu
^alayhi wa sallam, said:
إن العبد إذا وضع فى
قبره و تولى عنه أصحابه إنه ليسمع قرع نعالهم إذا انصرفوا أتاه ملكان فيقعدانه
فيقولان: ما كنت تقول فى هذا الرجل محمد؟ فأما المؤمن فيقول: أشهد أنه عبد الله و
رسوله، فيقال له: أنظر إلى مقعدك فى النار أبدلك الله به مقعداً من الجنه فيراهما
جميعاً، ا أما الكافر أو المنافق فيقول: لا أدرى كنت أقول ما يقول الناس فيه،
فيقال له: لا دريت و لا تليت، ثم يضرب بمطرقة من حديد بين أذنيه فيصيح صيحة يسمعها
من يليه إلا الثقلين.
When the slave is put in his grave
and his companions walk away from him, he will hear the tapping of their shoes.
The two angels will come to him. They will sit him up and say: What did you use
to say about this man Muhammad? The believer will say: I bear witness
that he is the slave of Allah and his Messenger. He will be told: Look at your
place in Hell fire, Allah replaced it with a place in Paradise. Then he
will see both of them. However, the blasphemer or the hypocrite (munafiq) will
say: I don’t know, I used to say what the people used to say about him. He will
be told: You did not know or tell the right answer. Then he will be struck by
an iron hammer between his ears. He will shout an outcry which will be heard by
the ones close to him except the humans and the jinn (narrated by al-Bukhariyy
and Muslim as related by Anas from the prophet, sallallahu ^alayhi wa
sallam).
37.Q: Speak about the enjoyment in the
grave.
A: One has to believe in the enjoyment in
the grave, because the prophet, sallallahu ^alayhi wa sallam, told about
that. Some of the enjoyment is the widening of the grave 70 by 70 cubit (dhira)
for the pious believer and those non-pious Muslims to whom Allah willed
that for them. Those are like, for example, some of the martyrs who gained
martyrdom and were not pious. Also, the grave may be illuminated by an
illumination similar to that of the moon on the night when it is full. There
are other enjoyments as well, some of them is the smelling of the odor of
Paradise. The prophet, sallallahu ^alayhi wa sallam, said:
إذا قبر الميت او الإنسان أتاه ملكان أسودان أزرقان يقال لأحدهما
:منكر و للآخر: نكير، فيقولان له: ما كنت تقول فى هذا الرجل محمد، فهو قائل ما كان
يقول، فإن كان مؤمناً قال: هو عبد الله و رسوله أشهد أن لا إله إلا الله و أشهد أن
محمداً عبده و رسوله، فيقولان له إن كنا لنعلم أنك لتقول ذلك، ثم يفسح له فى قبره
سبعون ذراعاً فى سبعين ذراعاً، و ينور له فيه، فيقال له: نم فينام كنوم العروس
الذى لايوقظه إلا أحب أهله حتى يبعثه الله من مضجعه ذلك
If the dead or the human is
buried, two black-bluish angels will come to him. One of them is called Munkar
and the other is called Nakir. They will say to him: What did you use to say
about this man Muhammad? The dead will say what he used to say about him.
If he was a believer he says: He is the slave and messenger of Allah,
I testify that no one is God but Allah and I testify that Muhammad is
his slave and messenger. They will say to him: We already knew that you will
say that. Then his grave will be widened 70 cubits by 70 cubits and it will be
illuminated for him. He will be told: Sleep. He will sleep like the groom who
will not be awakened except by one’s most beloved wives, until Allah
resurrects him from that sleeping place of his (narrated by Ibn Hibban).
38.Q: Speak about the questioning by the
two angels Munkar and Nakir.
A: One has to believe in the questioning
by the two angels Munkar and Nakir. The questioning which will happen to the
believer and the blasphemer who are from the nation of ad-da^wah. The perfect
believer will not be affected by any fear or hardship from their questioning,
because Allah strengthens his heart. He will not be afraid from their
frightening look, since they are, as mentioned in the hadith, black-bluish.
Those who are exempted from the questioning are: the child, martyr and the
prophets. The child refers to that who died under the age of puberty. The
martyr is the martyr of the battle.
39.Q: Speak about Resurrection.
A: Resurrection is the coming of the dead
ones out of their graves after their bodies that had decayed in the soil
recreated - if these were among the bodies that decays in the soil. These
bodies are the bodies of other than the prophets and the martyrs of the battle.
Moreover, the soil does not decay the bodies of some of the awliya’. Allah
said in
{ و أن الساعة
ءاتية لا ريب فيها و أن الله يبعث من فى القبور }
which means: Without a doubt the Day of
Judgment is coming and Allah will resurrect those who are in the graves.
40.Q: Speak about the Assembly.
A: The Assembly is to drive those who come
out of the graves to the station of assembly in the hereafter. People at
Assembly are of three states: Some of them are clothed, riding and fed and
those are the pious. Some are bare-foot and naked. Those are the ones who
committed big sins. Some are bare-foot, naked and dragged on their faces. Those
are the kuffar. Humans are assembled and so are the jinn and animals. Allah
said in
{ و اتقوا الله و
اعلموا أنكم إليه تحشرون }
which means: Be God-fearing and know that
you will be assembled for Judgment after He recreates you. Allah also
said in
{ و نحشرهم يوم
القيامة على وجوههم عمياً و بكماً و صماً }
which means: The blasphemers will be
assembled on the Day of Judgment on their faces blind, mute and deaf -mute. Allah
also said in
{ و إذا الوحوش
حشرت }
which means: The animals will be
assembled.
41.Q: Speak about the Day of
Judgment.
A: The Day of Judgment starts from when
the people come out of the graves until the settling of the occupants of
Paradise in Paradise and occupants of Hell in Hell. The length of this Day
is 50,000 years of the years we count. Allah ta^ala said in
{ فى يوم كان
مقداره خمسين ألف سنة }
which means: During a Day whose length is
50,000 years.
42:Q: Speak about Presentation of the
deeds.
A: Presentation of the deeds is the
showing of the deeds of the slaves to them and make them submit to that after
they receive their records. The believer will receive his record by his right
hand, but the kafir will receive it by his left hand from behind his back. This
record is the record which the two angels, Raqib and ^Atid, wrote in this life.
Allah ta^ala said: ------------------------------------------
The ayah means: The one who receives his
record by his right hand will have an easy judgment, but the one who receives
his record from behind his back will claim torture and will be subject to Fire
(al-’Inshiqaq 7,8,9,10,11,12).
43.Q: What is the meaning of Reward and
Punishment?
A: Reward is the return that the believer
will be compensated with in the Hereafter and it will please him. The
Punishment, on the other hand, is that which distress the slave on that Day and
some of it are the entering to Fire and things lesser than that.
44.Q: Speak about the Balance.
A: One has to believe in the Balance. It is
[the body] by which the deeds are weighed. Allah ta^ala said:
--------------------------------------------------------
The ayah means: The weighing is just on
that Day (al-’A^raf 8).
The kafir will not have any rewards on
that Day. His bad deeds will be put in one Pan of the two Pans. The believer,
however, will have his rewards in one Pan and his bad deeds in the other Pan.
If his rewards overweighs his bad deeds, he will be admitted to Paradise
without torture. If his bad deeds overweighs [his rewards] he is under the Will
of Allah. If Allah willed He will forgive him, or He may torture him if He
willed. Then, Allah admits him to Paradise after that. Allah ta^ala said:
-----------------------------------------
The ayah means: The one whose good deeds
are weightily will be in a happy life; but that whose good deeds are light,
because of his kufr or having no reward, will be in Hellfire (al-Qari^ah 6, 7,
8, 9).
45.Q: Speak about Hellfire.
A: One has to believe in Hellfire, i.e.,
Jahannam, and that it is already created [and] now [it exists]. Allah ta^ala
said: -------------------------------
The ayah means: It is already prepared (Al
^Imran 133). It is the strongest and most immense fire Allah created.
Its center is under the seventh earth. It lasts without an end. Allah ta^ala
said: --------------------------------
The ayah means: Allah damned the kuffar
and prepared Hellfire for them in which they will stay everlastingly forever
and they will not find someone to preserve them and no one to protect them from
torture (al-’Ahzab 64).
46.Q: Speak about the Bridge.
A: The Bridge is a crossway stretched over
the top of Hellfire to which the people come to cross. One of its ends is at
the replaced earth and the other end is at what is before Paradise after
Hellfire. The people cross over what is above the Bridge. Some of the
believers, then, will not step on the Bridge but pass flying through its air.
Some of them will step on it. Some of those [latter ones] will fall in Hellfire
and some Allah will save from Hellfire and will not fall in it. However, all
the kuffar will drop in it. Allah ta^ala said:
--------------------------------------------------
The ayah means: Everyone of us will have
to come close to Hellfire and be present to cross the Bridge (Maryam 71). The
coming is of two types: Coming to cross the Bridge through Hellfire’s air or
coming to enter Hellfire.
47.Q: Speak about the Basin.
A: The Basin is a place in which Allah
prepared drink for the people of Paradise to drink from it before entering
Paradise. After that no thirst will affect them. To every prophet of Allah
there is a Basin from which his nation will drink. The biggest of the Basins is
the Basin of our prophet, salla-l-lahu ^alayhi wa sallam, at it there are
glasses as many as the stars of the sky. In it water from Paradise pours.
48.Q: Speak about Intercession.
A: Intercession is the asking of good for
others from another. Intercession is for the Muslims only. The prophets
intercede. Also the practicing ^ulama’, martyrs and angels intercede. The
prophet, salla-l-lahu ^alayhi wa sallam, said: My intercession is for the
people of big sins from my nation (narrated by al-Hakim and authenticated it).
There is no intercession for the kuffar on
the Day of Judgment. Allah ta^ala said: -----------------------------
The ayah means: The ones who intercede
will not intercede except for those whom Allah accepted, i.e., Muslims only
(al-’Anbiya’ 28).
49.Q: Speak about Paradise.
A: Paradise is the abode of peace. It is
already created [and] now [it exists]. Allah ta^ala said:
------------------------------------
The ayah means: Rush to forgiveness from
Allah and Paradise whose width is the skies and earth that has been prepared
for the pious (God-Fearing) ones (Al ^Imran 133). Paradise is going to last
without an end. Allah ta^ala said: --------------------------------------------
The ayah means: Those who obey Allah and
his prophet, Allah admits them to Paradise under which rivers flow; they will
stay living in it forever and this is the great success (an-Nisa’ 13). Most of
its people are from the poor, the prophet, salla-l-lahu ^alayhi wa sallam,
said: I had entered Paradise and saw that most of its people are poor. Allah
prepared in it for his God-fearing slaves what no eye has ever seen, what no
ear has ever heard of and what no human heart has ever thought of. The prophet,
salla-l-lahu ^alayhi wa sallam, said: Allah said: I prepared for my God-fearing
slaves what no eye has ever seen, what no ear has ever heard of and what no
human heart has ever thought of (narrated by al-Bukhariyy).
50.Q: Speak about seeing Allah ta^ala with
the eye in the Hereafter.
A: One has to believe that Allah can be
seen in the Hereafter. The believers will see Him while they are in Paradise
with the eyes of their heads. They will see Him without a kayf (manner of
being), without a place and without a direction. Allah ta^ala
said:--------------------------------------
The ayah means: Fresh faces which see its
Lord (al-Qiyamah 22-23). The prophet, salla-l-lahu ^alayhi wa sallam, said: You
will see your Lord on the Day of Judgment. [The seeing is] similar to the
seeing of the moon on the night when it is full when you will see it without a
doubt (narrated by Muslim). The prophet, salla-l-lahu ^alayhi wa sallam,
likened our seeing to Allah- being a seeing without a doubt- to seeing the moon
on the night when it is full. The prophet did not liken Allah to the moon.
Al-’imam Abu Hanifah, radiya-l-lahu ^anhu, said in <al-Fiqh al-’Akbar>:
“Allah ta^ala is seen in the Hereafter. The believers will see Him while they
are in Paradise. [They will see Him] without any likeness, ascription, and
quantity and there will not be any distance between Him and his creations.”
51.Q: Speak about believing in the angels.
A: One has to believe in the angels. That
is, to believe in their existence and that they are honorable slaves. They are
neither males nor females. They don’t eat, drink, sleep, disobey Allah in what
He ordered them to do and do what they are ordered to do. Allah ta^ala said:
------------------------------------
The ayah means: Hellfire is guarded by
strong and determined angels who do not disobey Allah in what He ordered them
to do and do what they are ordered to do (at-Tahrim 6). The one who says that
angels are females is charged with kufr. Allah ta^ala said:
----------------------------------------------
The ayah means: Those who don’t believe in
the Hereafter call the angels with feminine names (an-Najm 27). The angels may
take the image of men but without having the masculine instrument.
52.Q: Speak about the messengers of Allah.
A: One has to believe in the messengers of
Allah. That is, to believe in the prophets of Allah- whoever was a messenger
and whoever was not a messenger [among them]. The first one of them is Adam,
^alayhi as-salam, and the last one of them is Muhammad, salla-l-lahu ^alayhi wa
sallam. Allah ta^ala said: -------------------------------------
The ayah means: We [Muslims] do not
disbelieve in any of Allah’s messengers (al-Baqarah 285).
53.Q: What is the difference between the
prophet who is not a messenger and the prophet who is a messenger?
A: The prophet who is not a messenger is a
human being to whom Allah revealed a set of Islamic Laws which is not new.
Instead, Allah revealed to him to follow the set of Islamic Laws of the prophet
who was before him. The messenger is to whom a new set of Islamic Laws was
revealed. In addition, both of them [the prophet and messenger] are ordered to
convey [the revelation]. Allah ta^ala said: ------------------------
The ayah means: The people were at first
one nation. Allah sent the prophets to give the good news and warn (al-Baqarah
213).
54.Q: Speak about believing in the Books
from Heaven.
A: One has to believe in the Books from
Heaven which descended upon the messengers of Allah. There are many books like
that. The most famous ones are: al-Qur’an, at-Tawrah, al-’Injil and az-Zabur.
The number of the Books from Heaven is 104 as ash-shaykh Shams ad-Din
ar-Ramliyy conveyed in his book <Nihayat al-Muhtaj fi Sharh al-Minhaj>.
55.Q: Speak about the believe in al-Qadar
whether good or evil.
A: One has to believe in al-Qadar whether
good or evil. That is, all what comes to existence from good and evil is by
Allah’s eternal decree. The good of the deeds of the slaves is by Allah’s
decree, Love and blessing. The evil from the deeds of the slaves is by Allah’s
decree and not Loved or blessed by Allah. The prophet, salla-l-lahu ^alayhi wa
sallam, said: Al-’Iman is to believe in Allah, his angels, Books, messengers
and the Hereafter. Also, to believe in al-Qadar whether good or evil [is from
Allah] (narrated by Muslim).
56.Q: Speak about some of what is related
to believing in the message of our prophet, salla-l-lahu ^alayhi wa sallam.
A: One has to believe in the message of
our prophet Muhammad, salla-l-lahu ^alayhi wa sallam, and that he is the seal
of prophets, that is, he is the final one of them. Allah ta^ala said:
---------------------
The ayah means: Muhammad is the final
prophet (al-’Ahzab 40). The prophet, salla-l-lahu ^alayhi wa sallam, said: The
prophets were sealed by me (narrated by Muslim). One has to believe that our
master Muhammad, salla-l-lahu ^alayhi wa sallam, is the master of all the
offspring of Adam. This is agreed upon by the ^ulama’. It is derived from the
hadith narrated by at-Tirmidhiyy [in which the prophet, salla-l-lahu ^alayhi wa
sallam, said]: I am the master of the offspring of Adam in the Hereafter and I
am not saying that out of pride. That is, he is not saying that for pride, but
to speak about Allah’s grace.
57.Q: Speak about some of the attributes
that are necessarily attributed to the prophets of Allah ta^ala.
A: Allah sent this prophets to convey to
people what benefit them in their Religion and life. The prophets are the ideal
example to people. For this reason, Allah beautified them with praised
attributes and good morals. Some of them are: truthfulness, trustworthiness,
intelligence, courageousness and pureness. Allah ta^ala said after mentioning
some of them:
{ وكلاً فضلنا على
العالمين }
The ayah means: Each one of them is
selected over the humans and jinn (al-’An^am 86). The prophets are the best of
the creations, salawatu-l-lahi wa salamuhu ^alayhim ajma^in. The prophet,
salla-l-lahu ^alayhi wa sallam, said: Allah did not send a prophet without him
being of a nice face and a nice voice and your prophet has the best face and
best voice among them (narrated by at-Tirmidhiyy).
58.Q: Speak about some of the attributes
which are not permissible to be attributed to Allah’s prophets.
A: Since the prophets are the ideal model
to people and Allah beautified them with the praised attributes. He also
protected them and purified them from having disgraceful attributes. It is not
permissible to attribute to the prophets lying, dishonesty, vileness, stupidity
and dullness. The are also impeccable from kufr, big sins and mean abject small
sins before prophethood and after it. One of them may commit a small sin
without it being mean or abject, but they will be warned immediately to repent from
it before anyone follows them in [committing] that
59.Q: Allah ta^ala said about the prophet
of Allah Ibrahim: -------------------------------------------. The ayah means:
The biggest one of them [the idols] caused the action [to be done]. If they can
talk, ask them.
A: Without a doubt the prophets of Allah
are cleared of lying. What is mentioned in this ayah about Ibrahim is in fact
not lying. To the contrary, its meaning is true and in reality what he said is
true. This is so, because the head idol was the one who caused Ibrahim to
destroy the other idols. Ibrahim did that out of his enormous anger from [the
biggest] idol since Ibrahim’s people exaggerated in respecting and beautifying
its image and form. In this way, attributing the action to the big idol is
symbolic and there is no lying in that.
60.Q: What is the meaning of the saying of
Ibrahim when he saw the planet: -----------------------------. The ayah means:
[Is] This: my Lord!!!! [It reads: Hadha rabbi].
A: The prophets are impeccable from kufr
before and after prophethood. The saying of Ibrahim about the planet when he
saw it: ----------------------, is [called] negative interrogative. As if he
said: Is this my Lord per your claim? [Undoubtedly,] Ibrahim already knew
before that that Lordship cannot be attributed to other than Allah. Allah
ta^ala said: ---------------------------------------. The ayah means: Ibrahim
was not a Jew and not a Christian, but was a Muslim on the straight path and
did not associate a partner with Allah (Al ^Imran 67).
61.Q: Allah ta^ala said about [prophet]
Yusuf:
{ولقد
همت به وهم بها}
The meaning of the ayah: She [the wife of
the king of Egypt] decided to commit adultery with Yusuf. If Yusuf was not made
impeccability by Allah, Yusuf would have did that (Yusuf 40). [It reads: wa
hammat bihi wa hamma biha]. What is the meaning of “wa hamma biha”?
A: The best interpretation said about the
meaning of: wa hamma biha lawla an ra’a burhana rabbih, is that the latter part
of the ayah explains the former. That is, if it was not for the protection
Allah provided Yusuf with, he would have accepted to commit the sin with her.
But this acceptance for adultery did not happen from him, because Allah made
him acknowledge His proof. Some other interpreters from the People of the
Truth [i.e., Sunniy scholars] said that the meaning of “wa hamma biha” is
that Yusuf decided to push her [away from him] if it was not for what Allah
revealed to him. Allah revealed to him that you, Yusuf, if you push her she
would say to her husband: He pushed me to force me to commit the sin. However,
Yusuf did not push her, instead he turned his back to her and walked away. She
then torn his shirt from the back. In that way, the evidence was against her.
On the other hand, that was narrated about Yusuf that he had decided to commit
az-zina, untied the cover of his lower part and then sat with respect to her as
the man sits with respect to his wife is all false. Such things are not
befitting to any prophet of Allah’s prophets. Allah said about the innocence of
Yusuf:
{الآن
حصحص الحق أنا راودته عن نفسه وإنه لمن الصادقين}
The ayah means: The wife of al-^Aziz said:
Now is time to show the truth has been confirmed and established. I have lured
him to submit himself to me and he is indeed of the truthful ones (Yusuf 51).
62.Q: Allah ta^ala said about one of the
two rivals who came to Dawud seeking his judgment on a dispute:
{إن
هذا أخي له تسع وتسعون نعجة ولي نعجة واحدة فقال اكفلنيها وعزني في الخطاب}
The saying of one of the rivals means:
This is my brother and he had 99 lambs (na^jah) while I have one lamb. He
wanted to take my lamb (na^jah) and add it to his lambs (ni^aj) unjustly (Sad
23). What is meant by an-Ni^aj in this ayah?
A: The Arabs may refer to women as ni^aj.
Nevertheless, it is not permissible to interpret an-ni^aj in this ayah by women
as some interpreters did. They have caused harm by their interpretation of this
ayah. Such an interpretation became famous and it states that Dawud had 99
women and the leader of his army had one woman. It was said that Dawud had
liked this women and then sent this leader to the battle to die there and then
he would marry this woman afterwards. Such an interpretation is corrupt,
because what it implied does not befit a prophet of the prophets of Allah.
Al-’imam Ibn al-Jawziyy said in his [book of] <Interpretation> after he
had mentioned this belied story about our master Dawud: “... and this [story]
is not authentic through the route of narration and is not permissible by the meaning
[it conveys].” That is so, because the prophets are cleared from such acts. The
asking of Allah for forgiveness by Dawud was because he judged between the two
[brothers] after he had heard [the saying] of one of them and before he heard
from the other.
The Chapter of Ar-Riddah
63.Q: What is ar-riddah and to how many
category is it divided?
A: Ar-riddah is to interrupt al-’Islam.
Ar-riddah is divided into three categories. Such classification [was given] by
an-Nawawiyy and other [^ulama’] from among the Shafi^iyyah, Hanafiyyah and
other schools [of Islamic Law]. [It’s categories are]: Beliefs, doings
and sayings.
64.Q: State a proof from al-hadith that it
is not a condition for one to fall in al-kufr that the person knows the
judgment.
A: The prophet, salla-l-lahu ^alayhi wa
sallam, said: A person may utter a word that he thinks harmless, but it results
in his falling in Hellfire [the depth of ] 70 years [in travel]. That is, the
distance covered in descending 70 years in Hellfire. This is the bottom of
Hellfire (Jahannam) and it is only inhabited by the kuffar (non-Muslims,
blasphemers). This hadith was narrated by at-Tirmidhiyy who classified it as
hassan [i.e., authentic]. A hadith related by al-Bukhariyy and Muslim has
a similar meaning. It says: The slave may utter a word that he thinks not
haram, but it results in his falling in Hellfire [a deep distance] longer than
that between the east and west. Al-hafidh Ibn Hajar said in Fath al-Bariyy when
interpreting the aforementioned hadith: This includes what infers belittling
Allah or His Islamic Laws. Those two hadith are a proof that it is not a
condition for a person to commit kufr that he knows the judgment, feels
delighted, or believes the meaning of the uttered [blasphemous] word. [Such a
condition was] falsely stated as such in the book of <Fiqh as-Sunnah>.
The book of <Fiqh as-Sunnah> has stipulated that this is a condition, but
such a condition is unfounded.
65.Q: Give a proof from al-Qur’an that
belittling Allah or his messenger is kufr.
A: Allah ta^ala said:
-------------------------------------. The ayah means: If they [the kuffar]
were questioned they would say we were just talking and joking. Say to them: Is
it Allah, his ayat and messenger you were belittling!! Do not give any excuse.
You committed kufr after you had the belief (at-Tawbah 65-66).
66.Q: Give the name of one [Islamic
reference] from those who conveyed the consensus about charging with kufr the
person who cusses Allah.
A: Al-’imam al-qadi ^Iyad al-Yahsubiyy in
his book <ash-Shifa> said: “There is no disagreement [among the Muslims]
that a person from the Muslims who cusses Allah is kafir and deserves to be
persecuted [by the Muslim ruler].”
67.Q: Give the name of one [Islamic
reference] from those who conveyed the consensus about charging with kufr the
person who uttered a blasphemous word or did a blasphemous action.
A: Taj ad-Din as-Subkiyy said in his book
<Muqadimat at-Tabaqat>: “There is no disagreement among al-’Ash^ariyy and
his companions, say rather among all the Muslims, that the person who utters a
saying of kufr or does the doings of al-kuffar is a kafir about Allah al-^Adhim.
Furthermore, he will dwell eternally in Hellfire, even though his heart knows
[the truth]. However, knowledge does not benefit him with [his] stubbornness
and does not protect him [from becoming kafir]. No two Muslims disagree about
that [judgment].”
68.Q: What is the judgment about the
person who denies what is [apparently] known by necessity from the Religion?
A: The person who denies something that is
apparently known, which the ^ulama’ and common Muslim equally know, commits
kufr. One is not excused unless he is a new Muslims or has been raised in a
desert away from the ^ulama’ and does not know that this matter is from al-’Islam.
Also, the matter in concern must not be related to clearing Allah of the
partner and place [and the prophet from non-befitting attributes].
69.Q: To how many category did the ^ulama’
classified the expressions and explain the meaning of that?
A: Al-^ulama’ classified the expressions
into two categories: adh-dhahir and as-sarih. Adh-dhahir has according to
language two meanings or more, but is more used in one of these meanings [than
the others]. When a person utters an expression that is dhahir, he is not
charged with kufr; unless, one knows about what the person meant by that
saying. On the other hand, as-sarih does not have any other explanation. The
one who utters a sarih statement which is kufr, commits kufr. He is not asked
about what he meant and no explanation can be accepted from him; unless, he
does not know the meaning of this sarih saying, because he may think that its
meaning is other than what he said. In this case, this saying with regards to
him does not carry the standing of as-sarih.
70.Q: What is incumbent upon the one who
committed ar-riddah?
A: It is incumbent upon the one who
committed ar-riddah to go back immediately to al-’Islam by uttering the two
professions. He has also to quit what caused ar-riddah, regret and determine
not to commit it or its similar.
71.Q: If the apostate does not leave out
his/her kufr, what would the caliph do to him/her?
A: If the apostate does not leave out his
kufr by ash-Shahadah, he/she has to be asked to repent. That is, he/she will be
asked to come back to al-’Islam [immediately and will be asked repeatedly to do
that] during [a period not more than] three days. This is an obligation on the
caliph or his representative. The Muslim ruler [i.e., caliph or his
representative] will not accept from the apostate other than al-’Islam;
otherwise, the Muslim ruler has to necessarily persecute the apostate if that
person does not become a Muslim. This is done in compliance with the saying of
the prophet, salla-l-lahu ^alayhi wa sallam: Kill whoever leaves al-’Islam
(narrated by al-Bukhariyy).
72.Q: State some of the judgments which
pertain to ar-riddah.
A: Some of the judgments that pertain to
ar-riddah are that the murtadd’s (apostate’s) fasting is invalidated and so are
his tayammum. [That also applies to the] marriage before the [first] sexual
intercourse. If the apostate returns to al-’Islam before the ^iddah is over ,
one’s spouse may come back to that person. In this case, it is not required to
renew the marriage contract [if the marriage contract was not done according to
the Hanafi school]. Moreover, the apostate marriage contract is not valid with
a Muslim, Jew, Christian or other ones. It is haram to eat from the animal the
apostate’s slaughters. The apostate does not inherit and the apostate’s wealth is
not inherited. It is not permissible to pray [the janazah prayer] for the
apostate. It is not an obligation to wash and shroud that person. In addition,
it is not permissible to bury the apostate in the Muslims’ cemeteries and the
apostate’s money is fay’. That is, the money will be spent on Islamic matters.
73.Q: Speak about performing the
obligations and who is incumbent to do that?
A: Each mukallaf is obligated to perform
all what Allah made incumbent upon him. This includes, praying, fasting, paying
zakah, performing hajj and other things. One has to perform them according to
what Allah ordered the person to do. This means, one has to fulfill the
obligation requisites and pre-requisites and avoid its invalidations. Hence, it
is not enough to just perform the actions of worship [solely]. The prophet,
salla-l-lahu ^alayhi wa sallam, said: From the many people who stand up [for
praying] there is the one who acquire from his standing up staying up only.
Also, from the many people who fast there is the one who acquire from his
fasting hunger and thirst only (narrated by Ibn Hibban).
74.Q: What is the obligation towards the
person who leaves out some of the obligations?
A: If one sees another leaving out any
of what Allah made obligatory or performing it incorrectly, one must
order that person to perform them correctly. One is also obligated to force
that person to do so, if one is able. Otherwise, one has to denounce that
negligence or mis-performance in one’s heart when one cannot force or order its
change. This the least that is required if one was unable [to change the haram
by hand or by the tongue].
75.Q: Speak about avoiding the haram
matters.
A: It is obligatory upon the mukallaf to
leave out all the haram matters, forbid whoever commits them, and force its
committer not to commit them, if able. Otherwise, one must reject that action
in one’s own heart. It is required that when one forbids the haram that one’s
action does not lead to another haram that is bigger in degree than the first
haram. Otherwise, such an action is not permissible, because it implies leaving
out the corrupt matter in favor of inducing a more corrupt matter.
The prophet, salla-l-lahu ^alayhi wa
sallam, said: Whoever sees [or knows about] a haram, then let him change it by
his hand. If one is unable, [let him change it] by his tongue, and if one is
unable, then [let it be changed] by his tongue. This is the least that is
required if one was unable (ad^af al-’iman) (narrated by Muslim).
76.Q: What is al-haram and what is
al-wajib?
A: Al-haram which Allah obligated his
slaves to avoid is that which Allah deemed punishment in the Hereafter for
performing it and deemed reward for avoiding it. Its opposite is al-wajib.
[That is, al-wajib which Allah obligated his slaves to fulfill is what Allah
deemed reward for performing it and deemed punishment in the Hereafter for
committing it.]
77.Q: Give some examples about blasphemous
beliefs.
A: The one who believes in a religion
other than al-’Islam, or did not believe in an ayah of al-Qur’an or did not
believe in a prophet whose prophethood is known in the religion by necessity
[commits blasphemy in belief]. Similarly, the one who deems halal a matter that
is commonly known among the Muslims to be haram or deems haram a matter that is
commonly known among the Muslims to be halal [commits blasphemy in belief].
Likewise, the one who likens Allah to the creations, or attributes a place or
direction to Allah commits blasphemy in belief.
78.Q: Give some examples about blasphemous
actions.
A: The one who throws al-mushaf in dirt,
or make sujud to an idol or the sun, or does any action on which the Muslims
have agreed that it is not done by other than a kafir is a blasphemer by doing
a blasphemous action.
79.Q: Give some examples about blasphemous
sayings.
A: The one who reviles Allah, or the
prophet, or the Islamic religion, or al-Ka^bah [is a kafir by saying a
blasphemous saying]. The one who belittles Paradise, or the Threat of Allah
when knowing that it is revealed by Allah subhanah [is a kafir by saying a
blasphemous saying]. Similarly, the one who belittles as-Salah or al-Hajj is a
kafir by saying a blasphemous saying.
The rule is: Any belief, action, or saying
which belittles Allah, His angels, His messengers, His Threat, His Promise, or
the well known practices of His Religion [which Allah ordered to follow, i.e.,
al-’Islam] is blasphemy. Hence, the human being must exercise caution to the
utmost of his effort to avoid that blasphemy.
80.Q: Mention a saying of a ^alim from the
respected ^ulama’ who showed that ar-riddah is classified into three
categories: Convictions, doings and sayings.
A: Al-’imam an-Nawawiyy mentioned that in
his book <al-Minhaj>, <Rawdat at-Talibin> and other books. He said
in <al-Minhaj>: “Ar-riddah is to interrupt al-’Islam by intending, or
saying or doing, whether the person says that out of belittling, stubbornness
or believing in it.”
Bismillahi-r-Rahmani-r-Rahim
Al-hamdu lil-lah was-salatu
was-salamu ^ala Rasulil-lah wa ^ala Alihi
wasahbihi wa sallam
······························································································
The Book of At-Taharah
was-Salah
(Purification and Prayer)
It includes 109 Questions
81. Q: How many obligatory prayers are
there in a day and a night? What are these prayers?
A: It is obligatory to pray five prayers
in a day and a night. Allah ta^ala said
فسبحان الله حين تمسون
وحين تصبحون وله الحمد فى السمـْوات والأرض وعشياً وحين تظهرون
which means: Glorify Allah in the night
and in the morning, praise be to Allah in the skies and earth and at
sunset and at dhuhr time (ar-Rum 17-18). The prophet , salla-l-lahu
^alayhi wa sallam, said:
خمس صلوات كتبهن الله
على العباد
which means: Five prayers Allah made
obligatory on the slaves (narrated by Ahmad). These are: adh-Dhuhr,
al-^Asr, al-Maghrib, al-^Isha’ and as-Subh
(or al-Fajr).
82. Q: When does the time of adh-Dhuhr
start and when does it end?
A: The time of adh-Dhuhr
starts when the sun crosses its zenith, that is when it crosses the middle of
the sky towards the western direction. Its time ends when the length of an
object’s shadow becomes equal the length of the object plus the length of the
shadow when the sun was at its zenith.
83. Q: When does the time of al-^Asr
start and when does it end?
A: The time of al-^Asr starts
immediately after the time of adh-Dhuhr ends. Its time ends by
the complete disappearance of the disc of the sun at sunset.
84: Q: When does the time of al-Maghrib
start and when does it end?
A: The time of al-Maghrib starts by sun
set and ends by the disappearance of the twilight. The twilight is the redness
that is seen in the western horizon after the sun has sat.
85. Q: When does the time of al-^Isha’
start and when does it end?
A: The time of al-^Isha’ starts
after the disappearance of the twilight and ends by the appearance of the true
Fajr.
86. Q: When does the time of as-Subh
start and when does it end?
A: The time of as-Subh
starts by the appearance of the true Fajr (see Q #87). The time of as-Subh ends by the rise of the
first part of the sun when seen on a flat land.
87. Q: What is the true Fajr?
A: The true Fajr is the whiteness that is
mixed with a light redness. It is horizontal in shape and appears in the
eastern horizon.
88. Q: Why is it called the true Fajr?
A: It is called the true fajr because it
is preceded by the false fajr. The false fajr is a whiteness that is vertical
in shape. It appears before the true fajr, then disappears and then is followed
with darkness. It was called false, because it deludes that it is the fajr
which obligates the prayer while it is not.
89. Q: Who is obligated to pray the five
prayers on time?
A: The five prayers are incumbent to be
prayed on time upon the Muslim who is pubescent, sane and tahir. It is
prohibited (haram) to pray them ahead of their times, that is
before their times start. Moreover, it is haram to postpone them
after their times for no excuse.
90. Q: Give an example for the excuse for
which one may pray the prayer ahead of its original time or delay it after its
original time?
A: Among the excuses that make it
permissible to pray the prayer ahead of its original time and delay it
afterwards is the long travel. It is permissible for the traveler who is
traveling a long travel to join between adh-Dhuhr and al-^Asr
at the time of one of them. He is also excused to join between al-Maghrib and
al-^Isha’ at the time of one of them.
91. Q: What is incumbent upon the guardian
of a child who is mumayiz and Muslim with regards to the child?
A: The guardian has to order the child to
pray after the child reaches seven lunar years and to fast if the child is able
to. The guardian has to hit the child if he or she does not pray or fast after
reaching ten lunar years. In particular, the child is ordered to fast and is
hit for not fasting if the child is capable of fasting. The meaning of at-Tamyiz
(mental discrimination) for the child is to reach an age at which the child
understands when addressed and can answer properly when asked.
92. Q: Is it incumbent upon the guardian
to teach the child about some of the beliefs and judgments?
A: Yes it is incumbent upon the guardian
to teach the child that Allah is the Creator of everything and that He
is not similar to any of his creations. He is attributed with the perfect
Attributes that are befitting to Him such as Power, Will and Knowledge. He is
clear of attributes of imperfection such as weakness, ignorance and place. He
created honorable slaves who do what they are ordered and they are the angels.
He revealed to the messengers and sent the prophets to give the good tidings
and warn. The first one of them is Adam and the final one of them is Muhammad,
, salla-l-lahu ^alayhi wa sallam. Muhammad is the
son of ^Abdullah who was born in Makkah and received revelation therein.
He immigrated to al-Madinah in fulfilling the order of Allah. He
died there and was then buried therein. Allah will make the Jinn and the
humans die and then will resurrect them for judgment on the Day of judgment.
The child must be taught similar things pertaining to belief. The guardian also
teaches from the Islamic Judgments the incumbency of the prayers and az-Zakah,
the illegitimacy of lying, az-Zina and stealing, and the
legitimacy of some issues like selling and buying and other apparent matters.
93. Q: Is al-Wudu’ a condition of as-Salah?
A: Al-Wudu’ is a condition of as-Salah
because Allah said:
يا أيها الذين ءامنوا
إذا قمتم إلى الصلاة فاغسلوا وجوهكم وأيديكم إلى المرافق وامسحوا برؤوسكم وأرجلكم
إلى الكعبين
which means: The believers are ordered in
preparing for as-Salah to wash their faces, their hands to
the elbows, to wet-wipe the hair of their heads and to wash their feet to the
ankles (Al-Ma’idah 6).
94: Q: Mention the integrals of al-Wudu’.
A: Al-Wudu’ has six integrals:
- Intention
- washing the entire face: from the
hairline- where it is usually situated on most people- to the chin, and from
the ear to the ear, washing the two hands with the elbows
- wet-wiping some of the head
- washing the two feet with the ankles
- and keeping the order as mentioned. If
one does not fulfill the order, one’s wudu’ is not valid according to
ash-Shafi^iyy.
95. Q: How is the intention made in Wudu’.
A: One intends in his heart when washing
the first part of the face “The purification (at-Taharah)
for the prayer”. One may also
intend one of the other valid intentions like “lifting the minor ritual
impurity (hadath asghar)”.
96. Q: Is it an obligation to make the
water reach the inner part of the man’s beard and his ^aridayn
during al-wudu’?
A: It is obligatory to make the water
reach the inner part of the non-thick beard and the non-thick ^aridayn
However, for the thick beard and the thick ^aridayn, one does not
have to make the water reach their inner parts. It is enough to wash the outer
part. The hair is defined as thick when the color of the skin underneath it is
not seen through it. The ^aridayn are the two areas of the hair
which grow on the side of the face.
97. Q: Mention the invalidators of al-wudu’.
A: The wudu’ is invalidated by:
- the emission of anything from the
eliminatory outlet except al-maniyy
- touching the penis or vagina or anus
with the inner part of the naked hand
- touching the skin of a marriageable
woman who attained an age at which she is normally desired
- losing consciousness except if one is
sleeps with the buttocks firmly seated.
98. Q: What is meant by “a marriageable
woman (ajnabiyyah) who attained an age at which she is normally desired”?
A: Ajnabiyyah is a woman who is not among the maharim women, who are the
women one is not allowed to marry in any situation. The meaning of “an age at
which she is normally desired” is that she reached an age at which she is
sexually attractive to a person with a normal inclinations. Hence, a girl who
has one or two years of age is not considered in this category. The old women
is considered.
99. Q: How does one sleep with the
buttocks firmly seated?
A: This will happen when one sleeps and
his buttocks are firmly affixed to the ground without a separation between them
and the ground. In such a way, one is sure that wind and the like cannot exit
out.
100. Q: What are the things which obligate
al-’istinja’ and how is it fulfilled?
A: Al-’istinja’ is obligated when
any wet thing is emitted from the eliminatory exits except al-maniyy. It may be
fulfilled by using water, a stone, or both. The stone can be replaced by an
uprooting, tahir, solid, un-respected thing. It is better to make istinja’
with the stone- or its replacement- first and then follow it with water.
101. Q: Speak about how to perform
al-’istinja’ with water and al-’istinja’ with the stone.
A: Making istinja’ with water is done
by pouring water until the area becomes tahir. Al-’istinja’ with
the stone is done by wiping the area at least three times, or more, until the
area becomes tahir, even though a trace might be left. This trace is
what cannot be removed except when one uses water.
102. Q: Give an example about something
that is uprooting and something which is not.
A: Paper tissue, Kleenex, is an uprooting
thing, but glass is not.
103. Q: Give an example about something
which is not solid.
A: Dirt is something which is not solid.
104. Q: Give an example about something
which is respected and something which is not.
A: Bread is a respected body. Paper on
which Islamic information or a respected Name is written is respected. Stone or
paper tissue is not a respected body.
105. Q: If urine or wet excrement go
beyond the outlet, is using the stone sufficient for performing istinja’?
A: If urine goes beyond the glens penis or
the wet excrement goes beyond the meeting area of the buttocks when one is
standing, then it is not sufficient to use the stone. It is also not sufficient
in this case to use the uprooting, tahir, solid and the un-respected
thing for istinja’. In this case, one has to use water.
106. Q: If wet excrement has dried on the
outlet, would stone be sufficient for al-’istinja’?
A: No stone would not be sufficient for
al-’istinja’ if the wet excrement has dried on the outlet. Water has to
be used for the validity of al-’istinja’.
107. Q: Is having purification (at-taharah)
from the major ritual impurity (hadath akbar) a condition for as-Salah?
What would the person do if he does not find water or if water hurts him?
A: At-taharah from
the major ritual impurity (hadath akbar) is a condition for as-Salah.
The person who does not find water or who is harmed by water performs
at-tayammum. He does that in order to acquire the permissibility for the
obligatory praying. He will en perform the obligatory bath when becoming able
to do so.
108. Q: What things obligate performing
the pacificator bath (al-Ghusl)?
A: The following obligate performing
al-ghusl:
- The emission of al-maniyy
- sexual intercourse
- termination of menses-
- termination of postpartum
bleeding and childbirth.
109. Q: How does one identify al-maniyy?
A: Al-maniyy is identified by one sign of
the following signs: It is emitted with pleasure, it is emitted in spurts, it
has the odor of dough when wet and the odor of egg yolk when dry.
110. Q: Does sexual intercourse without
the emission of maniyy obligate performing al-ghusl?
A: Yes. Just copulating obligates
performing al-ghusl. This conforms to the hadith:
إذا لاقى الختان الختان
فقد وجب الغسل
which means: If the male and female
copulate then al-ghusl is an obligation (narrated by Ibn Majah).
111. Q: If the delivery was without
bleeding, would it obligate performing al-ghusl?
A: Yes, delivery obligates al-ghusl even
if the delivery was without bleeding.
112. Q: What are the integrals of
al-ghusl?
A: The integrals of al-ghusl are: The
intention of lifting the major ritual impurity (hadath akbar) or a
similar intention, washing the whole body, hair and skin, with pure water at
least once even if the hair is thick.
113. Q: Mention the conditions of purification (at-Taharah).
A: The conditions of purification (at-Taharah)
are: Al-’Islam, i.e., the person has to be a Muslim, to be at the age of
mental discrimination (at-tamyiz), the removal of anything which may
prevent water from reaching the part to be washed, to let the water flow on the
part to be washed, and the water has to be purifying- (tahir and mutahhr)
(see Q #115).
114. Q: Is it sufficient just to wet-wipe
the organ in performing al-ghusl or al-wudu’?
A: It is not sufficient just to wet-wipe when
washing is required, because the flowing of water is a condition for the
validity of at-taharah. The meaning of flowing is that
water naturally runs over the washed part.
115. Q: What is purifying water (tahir
and mutahhir).
A: It is water that is pure by itself and
can effect purity in other things. By using it one can perform wudu’ and
Ghusl (lift the hadath) or remove the filth- najas.
116. Q: What is the water which is pure (tahir)
but not purifying (mutahhir) and give an example?
A: The pure but not purifying water is
that which is pure by itself, but does not effect purification in other things.
It is like water already used in fulfilling the integrals of wudu’ or
ghusl.
117. Q: If water has changed appreciably
by a tahir material that dissolves in it (like milk), would this water
then stop from being purifying or not?
A: It is still pure but not purifying
anymore (tahir but not mutahhir). For example, water’s color,
taste or odor has changed because of milk and the change is appreciable, hence
it is not called water anymore, and it stops from being purifying. On the other
hand, if the change is not appreciable, in this case, water remains purifying
and appropriate for performing at-taharah with it.
118. Q: What is the judgment on water in
which some filth-najas fell in it and this filth-najas is not exempted?
A: If an un-exempted filth-najas, like
urine or wine, fell in little water, water becomes -najas- filthy. Little water
is that water which is less than qullatayn (about 51 gallons). The
previous judgment is applicable on little water whether any of water’s
qualities has changed or not. On the other hand, if filth-najas fell in an
amount of water which is qullatayn or more, water becomes-najas- filthy
when its taste, odor or color has changed by the filth. If none of these
qualities did change by the filth-najas, then water remains purifying.
119. Q: Give an example for one
najas-filth that is exempted which does not affect najas-filthiness in water in
case it falls in it.
A: If un-exempted najas-filth like a fly
falls in water and then dies in it, water then does not become najas-filthy by
that under the condition that none of water’s qualities is changed by that.
120. Q: What is the measure of al-Qullatayn?
A: Al-Qullatayn is the amount of
water that fills a round hole whose diameter is one cubit (dhira^) and
depth is 2.5 cubits. Alternatively, it is a square hole whose length,
width and depth is one cubit and a quarter.
121. Q: For which person dry ablution
(at-tayammum) is permissible?
A: The person who is permitted to perform
tayammum for as-salah is the one who cannot find water or
is harmed upon using it.
122. Q: When would at-tayammum be
performed for fulfilling the obligation of praying?
A: At-tayammum is done for the obligatory
prayer after the time of this prayer has sat in.
123. Q: If there was najas-filth on the
body and the person did not have other than a little water. This water is
enough either for al-wudu’ only or the removal of najas-filth only. What
would the person do in this case?
A: The person uses water to remove the
najas-filth of his body and perform at-tayammum for as-salah.
124. Q: What does one use for performing
at-tayammum?
A: For performing at-tayammum one uses unmixed,
purifying , un-used before and dusty soil. According to other than imam
ash-Shafi^iyy, one may perform at-tayammum with stone.
125. Q: How would one perform at-Tayammum.
A: The person performs at-Tayammum by
striking the soil with his hands one time. While doing that, the person intends
to acquire the permissibility for praying. He keeps this intention also while
he is transferring the soil up to his face until wiping the first part of his
face. He then wipes his face. Then, he strikes the soil another time with which
he wipes his hands and arms from the tip of the fingers to the elbows.
126. Q: What is prohibited upon the person
who invalidates his wudu’ (i.e. who is in a state of minor ritual
impurity, hadath asghar)?
A: It is haram upon the
person who is in a state of minor hadath to: Pray, circulate around the
Ka^bah, carry al-Qur’an and touch it. One cannot pray in this
case for the prophet, , salla-l-lahu ^alayhi wa sallam,
said: لا يقبل الله صلاة بغير وضوء which means: One’s salah is not acceptable
to Allah if one has invalidated his wudu’ unless one performs wudu’
(narrated by Abu Dawud). One cannot circulate around the
Ka^bah either, because the prophet, , salla-l-lahu ^alayhi
wa sallam, said:
الطواف بمنزلة الصلاة
إلا أنه يحل فيه كلام الناس
which means: circulating around the Ka^bah
is like as-Salah except that Allah made talking
permissible during it (narrated by al-Hakim). Moreover, it is haram
for one to carry and touch al-Qur’an in this case also, because
Allah said: لا يمسّه إلا المطهرون which means: Only those
who are in a state of Taharah may touch the Qur’an
(al-Waqi^ah 79). The prophet, salla-l-lahu ^alayhi
wa sallam, also said:
لا يمس القرءان إلا طاهر
which means: No one touches al-Qur’an except someone who is tahir
(narrated by al-Bayhaqiyy).
127. Q: What is prohibited on the one who
emitted maniyy (junub)?
A: It is haram for the
person who emitted maniyy (junub) the same matters which are prohibited for the
one who invalidates his wudu’. In addition, he is prohibited from
reciting al-Qur’an or staying in the masjid. The prophet, , salla-l-lahu
^alayhi wa sallam, said:
لا يقرأ الجنب والحائض
شيئاً من القرءان
which means: Al-Junub or the woman having
menses cannot recite any of al-Qur’an (narrated by
at-Tirmidhiyy). The prophet, , salla-l-lahu ^alayhi wa
sallam, said:
إنى لا أحل المسجد لحائض
ولا جنب
which means: I prohibit the woman having
menses and the junub from straying in the masjid (narrated by Abu Dawud).
128. Q: What is prohibited for woman
having menses or postpartum bleeding (bleeding after delivery or miscarriage)?
A: The woman having menses or postpartum
bleeding is prohibited from what the junub is prohibited. In addition, she is
prohibited from:
- fasting before the bleeding stops
- also the wife is prohibited from
allowing the husband and the slave woman is prohibited from allowing her owner
to enjoy the area between her navel and knees without a cover and before the
ghusl.
129. Q: Is it required for the validity of
as-Salah to have taharah from najas-filth?
A: It is required for the validity of as-Salah
to have purification from un-exempted najas-filth.
One must be free of najas-filth in the
clothes, body and the place which the one praying touches by his body. This
condition is also required to be satisfied in the things that one carries while
he is praying.
130. Q: What is the judgment if the
najas-filth contacts one, his clothes or what one carries while being in
prayer?
A: If the najas-filth was wet and it
contacts one, his clothes or what one carries while being in prayer, the prayer
becomes invalid. However, if the najas-filth was dry and so the clothes, the
person throws this filth away immediately, and does that not with his hand or
sleeve the prayer is not invalidated. On the other hand, if he did not throw it
immediately, or threw it with his hand or his sleeve, the prayer is
invalidated.
131. Q: What is detectable najas-filth
(^ayniyyah) and how is it removed?
A: Detectable najas-filth is that filth
whose color, taste or odor is readily noticeable. This filth is removed by
removing its mass, taste, color and odor with purifying water.
132. Q: What is un-detectable najas-filth
(hukmiyyah) and how is it removed?
A: Un-detectable najas-filth is that filth
whose mass is not noticeable and one cannot detect its taste, color, and odor.
It is like urine which became dry and its mass has disappeared. Further more,
no color, taste or odor of it is detectable. This filth is removed by pouring
purifying water over it once.
133. Q: How does one remove the
najas-filth of a dog or pig?
A: The najas-filth of a dog is removed by
washing the filthy spot 7 times one of which is mixed with purifying soil. This
is so because of the hadith of the prophet, salla-l-lahu
^alayhi wa sallam:
طَهور إناء أحدكم إذا
ولغ فيه الكلب أن يغسله سبع مرات إحداهن بالتراب
which means: If the dog licks the dish of
one of you, let him wash it seven times one of which is mixed with soil
(narrated by al-Bukhariyy, Abu Dawud and others). The
pig is treated in a similar manner, because it is worse than the dog.
134. Q: Give an example for a najas-filth
that is overlooked if one encounters it in prayer and an example of a
non-exempted filth.
A: An example of an overlooked najas-filth
is the blood of one’s own wound. An example of the un-exempted filth is the
large amount of blood other than one’s blood.
135. Q: When is it a must that water be
poured over the najas-filth rather than not doing so to clear the filthy place?
A: It is required to pour water over the
najas-filth to remove it if water was a little amount, i.e., less than two qullahs.
But a large amount of water- which is two qullahs or more- is not
required to be poured over the najas-filth for purifying the filthy spot.
136. Q: State the conditions which have to
be satisfied for the validity of the prayer?
A: The conditions for the validity of the
prayer are: Islam, acknowledging the setting in of its time, facing al-Qiblah,
at-tamyiz, sanity, not deeming one of its integrals optional, knowing
that the prayer is an obligation, covering the unlawful nakedness (^awrah), and
having purity from hadath and un-exempted najas-filth in body, place,
clothes and what one carries. One has to satisfy these conditions for the
validity of the prayer.
137. Q: What is meant by facing al-Qiblah
in the prayer?
A: To face al-Qiblah in the prayer
means to face al-Ka^bah. That is to face its body or what is above it all the
way to the seventh sky or what is below it all the way to the seventh earth.
Al-Bukhariyy and Muslim narrated that the prophet, salla-l-lahu
^alayhi wa sallam, said after he had prayed towards al-Ka^bah:
"هذه القبلة", which means; This is al-Qiblah.
Facing it will be fulfilled by directing to it one’s chest when one is praying
in standing and sitting positions and directing to it most of one’s body in
ar-ruku^ and as-sujud. It is not sufficient for one to face it by
a part of his body while leaving another part not facing it.
138. Q: What is the judgment about one who
prays without being sure that the time of the prayer has sat in.
A: One’s prayer is not valid by just
imagining the setting in of its time, even if one prays during its time. One
has to know that the time has sat in so that the prayer is valid.
139. Q: The prayer if one who is not in
the state of mental discrimination (not mumayiz) is it valid?
A: No, the prayer of such a person is not
valid, it is valid only from the one who is in the state of mental
discrimination even if it was not incumbent upon him. It is incumbent on the
guardian of the child to order the child to pray if the child has reached 7
lunar years. In that, the child will practice the prayer and become used to it.
Both of them, the guardian and the child, will have reward for that.
140. Q: Speak with little details about
covering the unlawful nakedness
(^awrah) of the man and woman during the
prayer.
A: Among the conditions of the prayer is
the covering of al-^awrah. The unlawful nakedness of the man is between the
navel and the knees. The ^awrah of the female-slave during the prayer is like
the ^awrah of the man. The ^awrah of the free woman is all her body except the
face and her hands. The obligatory covering is fulfilled by covering from all
sides but not necessarily from underneath.
141. Q: State some of the invalidators of
the prayer.
A: The prayer is invalidated by:
- intentionally uttering what is
considered to be of the speech of humans
- performing many moves or one move for
playing
- eating or drinking
- the invalidation of wudu’
- occurrence of un-exempted najas-filth in
body, dress or what one carries
- apostasy
- intending to interrupt the prayer
- intending to interrupt it if a matter
occurs
- hesitating about interrupting it
- the completion of one integral while
being in doubt whether the intention for the prayer was done or not, or
doubting for a long time about the intention of the prayer
- performing an excessive move
- turning one’s chest away from al-Qiblah
- and the uncovering of the unlawful
nakedness.
142. Q: What is the judgment of talking
while praying?
A: If one utters the speech of humans
remembering he is in the prayer, his prayer is invalidated. This is so, even if
he utters two letters or a one meaningful letter. For example, if one says Qi,
^i or Fi, the prayer is invalidated. If one forgets he is in salah
and utters a little of the speech of the humans, the prayer is not invalidated.
Remembering Allah in as-Salah does not invalidate
it even if it was uttered intentionally.
143. Q: What is the judgment if one moves
while praying?
A: If one moves while one is praying and
these moves are many moves whose time takes as long as it is needed to finish
one rak^ah, then the prayer is invalidated. Some said that three consecutive
moves invalidate the prayer. What is less than these moves does not invalidate.
Similarly, performing an excessive move, or one move for the sake of playing
invalidates the prayer.
144. Q: What is the judgment on eating and
drinking during the prayer?
A: Eating or drinking invalidates the
prayer even if this was a little, if the person remembers that he is praying.
However, a little eating and drinking while the person does not remember he is
praying does not invalidate the prayer.
145. Q: If the person intends to interrupt
the prayer or made that contingent upon the occurrence of an incident, or
hesitated about that, then what are the related judgments for these cases?
A: If the person has intended to interrupt
the prayer, or made that contingent upon an issue or hesitated in that, then
his prayer will be invalidated immediately.
146. Q: What is the judgment if an
integral of the prayer was completed while the person had a doubt whether he
made the intention for the prayer or not, or the time for doubt persisted for a
long time?
A: If one completes an integral, like he
recited al-Fatihah, and one still doubts whether the intention
for the prayer was done or not, the prayer is invalidated. Similarly, the
prayer is invalidated if the time of doubt has persisted for a long time, even
though one integral has not been completed yet.
147. Q: What are the conditions for a
rewardable prayer?
A: Other than the conditions for the
validity of the prayer there are conditions for the prayer to be
rewardable. The conditions which have to be satisfied so that the person
who prays gains reward for his prayer are:
· To perform the prayer for the sake of Allah
only.
· One’s food, clothes and place of worship
have to be halal.
· To have fear from Allah in one’s
heart (to have khushu^).
148. Q: If one prays and sought in his
prayer to have the praise of people. What is the judgment pertaining to this
issue?
A: If one intends by praying to gain the
praise of other people, that is, he intends others to praise him, his prayer is
valid but without reward. He has also committed the sin of ar-riya’
which is an enormous sin.
149. Q: If one’s food was haram,
or his clothes or the his place of worship was also haram, then
what is the judgment on his prayer?
A: If one’s food, clothes or place of worship
was haram, then the prayer of one has no reward. For example, if
one prays in a house which he took unlawfully by force, his prayer is without a
reward.
150. Q: What is the meaning of al-khushu^?
A: Al-khushu^ is to remember
fearing Allah in the heart. One’s reward for one’s prayer will increase
as much as the time of khushu^ increases during this prayer. On
the other hand if one does not have khushu^ at all, even for one moment
during the prayer, one does not get any reward for this prayer.
151. Q: State the integrals of the prayer.
A: The integrals of the prayer are 17
integrals. These are: 1- Intention while performing the opening Allahu
Akbar, 2- The opening Allahu Akbar, 3- Standing up during the
obligatory prayer for the one who is capable, 4- Reciting al-Fatihah,
5- Ar-Ruku^, 6- To let one’s bones settle while doing it- (at-tuma’ninah),
7- Erecting oneself completely, 8- At-tuma’ninah, 9- To
make sujud twice, 10- At-tuma’ninah, 11- Sitting
between the two sujud, 12- At-tuma’ninah, 13- To sit
for the last tashahhud and what come after that, 14- To recite the last
tashahhud, 15- To say as-salatu ^ala-n-Nabiyy while
sitting, 16- To say the closing salam, and 17- To observe the order.
152. Q: What are the verbal integrals of
the prayer?
A: The integrals of saying of the prayer
are five; 1- The opening Allahu Akbar, 2- Reciting al-Fatihah,
3- The last tashahhud, 4- As-salah ^ala an-Nabiyy,
and 5- Saying the closing salam. The one who is praying has to hear
himself while saying these integrals.
153. Q: What is the judgment on one who
prays sitting down while one is able to stand up?
A: If the person who is able to stand up
prays the obligatory prayer sitting down, his prayer is not valid. If he cannot
stand up because of a hardship that he cannot tolerate, then he may pray the in
the sitting position. On the other hand, one may pray the optional prayer
sitting down even though he is able to stand up and pray, but in this case, he
will have half of the reward of the one who stands up and pray.
154. Q: How would the intention for the
prayer be valid?
A: The intention is valid by remembering
it in the heart at the time when one makes the opening Allahu Akbar. One
then intends in his heart to perform the prayer and its cause, if it has one,
like the Funeral (Janazah) prayer. He also remember its time, if it has
a special one, like the prayer of ad-duha. One also
intends the obligation for the obligatory prayer. An example of that: “I pray
the obligatory dhuhr prayer”.
155. Q: How would the recitation of al-Fatihah
be valid?
A: Al-Fatihah has to be recited starting
with Bismillahi-r-Rahmani-r-Rahim. One has to avoid interrupting reciting its
word by more than taking a breath and one arranges it so that he does not
recite one part of it before the other. One also has to articulate the letters
from their vocal exits and avoid any error in the pronunciation (lahn) which
breaches the meaning. For example, one may not recite instead of na^budu:
na^badu. If he deliberately recites it like that, the prayer is invalidated. If
his tongue slips by reciting the wrong recitation, he has to re-recite that
part correctly; otherwise, his prayer is invalidated. However, if he recites
with an error (lahn), but does not breach the meaning, like reciting instead of
na^budu: ni^budu, the prayer is not invalidated. This is on the condition that
he does not deliberately recite with this recitation, or else if he is
deliberate, his prayer is invalidated.
156. Q: What is the least of the permissible
ruku^?
A: The least of the permissible ruku^
is to bend down so that the inner parts of hands reach one’s knees even if one
did not put them on the knees. One takes in consideration for that a moderate
person.. The one who prays sitting down moves his head down so that his
forehead becomes above what is in front of his knees.
157. Q: What is erecting up from ruku^
(i^tidal)?
A: It is for the one who was making ruku^
to come back from ruku^ to the position which one was at before the ruku^.
158. Q: How would one perform as-sujud?
A: As-sujud is performed when the
person praying puts one’s forehead on the ground while it is uncovered. One
lets its weight rest on the ground. Also one makes sure that one’s lower part
is higher than the upper part, while some of one’s knees, inner part of his
hands and toes on the ground.
159. Q: What are the positions during
which at-tuma’ninah is an integral of the prayer? And what
is at-tuma’ninah?
A: At-tuma’ninah is
an integral in ar-ruku^, erecting afterwards (i^tidal), as-sujud,
and sitting between the two sujud. At-tuma’ninah
occurs when all the organs are made motionless at once for as long as it takes
to say: subhana-allah.
160. Q: What is the minimum tashahhud?
A: The minimum tashahhud is: At-tahiyyatu
lillah, salamun ^alayka ayyuha-n-Nabiyyu wa rahmatullahi
wa barakatuh, salamun ^alayna wa ^ala ^ibadillahi-s-salihin,
ashhadu alla ilaha ill-allah wa anna Muhammada-r-Rasulullah.
161. Q: As-Salatu ^ala-n-Nabiyy
is one of the integrals of the prayer. What is its minimum?
A: The minimum of as-Salatu
^ala-n-Nabiyy is for one to say: “Allahumma salli ^ala
Muhammad”.
162. Q: Is it sufficient for the validity
of the prayer that one says: salamun ^alaykum?
A: No, it is not sufficient for the
validity of the prayer for one to say: Salamun ^alaykum. It is
sufficient for him to say: As-Salamu ^Alaykum, that is to end one’s
prayer by the salam.
163. Q: Does one’s prayer become invalid
if one misses the order?
A: Observing the order is one of the
integrals of the prayer. The one who misses it intentionally, for example when
one makes sujud before making ruku^, his prayer will be
invalidated.
164. Q: If one forgets to make ruku^
what would one do?
A: If someone had forgotten ar-ruku^
then remembered it before reaching to a similar the ruku^ of the next
rak^ah, then this person would go back to make the ruku^. For example,
he made sujud and then remembered that he omitted the ruku^- from
the rak^ah that he is still performing- he will then stand up immediately and
make ruku^ then continue observing the order. However, if he did not
recall missing the ruku^ until he has reached the ruku^ of the
next rak^ah -or the raka^at after that, in this case he will then continue what
he is doing, and make an additional rak^ah.
165. Q: Upon which individuals the
congregational prayer (al-Jama^ah) is an obligation?
A: The Jama^ah prayer is incumbent
upon the males, free, residing (muqimun), pubescent and un-excused. It
is a collective obligation (fard kifayah). That is, if some of
them perform the prayer in congregation, others do not have to perform it in
jama^ah.
166. Q: Upon which individuals the Friday
prayer is an obligation?
A: The Friday prayer is a personal
obligation on every one of those who are obligated to perform al-Jama^ah
(fard ^ayn). This is on the condition that they satisfy the following
conditions: They are forty, accountable, inhabitants (mustawtinun) and
living in buildings. The Friday prayer is an obligation also upon the men who
intend to stay at their town for four whole days, not counting the two days of
entry and departure. It is also an obligation upon that who resides outside the
town but can hear the call of a person with a voice loud enough and situated at
the town’s edge closest to him.
167. Q: What are the conditions for the
validity of the Friday prayer?
A: The conditions for the validity of the
Friday prayer are:
- The setting in of the Dhuhr
prayer time,
- two speeches before the prayer during
the time for Dhuhr,
- to be performed in congregation by the
forty aforementioned persons,
- and no other Friday prayer may be prayed
simultaneously with it in the same town, if there is no need for that.
168. Q: If two Friday prayers, or more,
are prayed simultaneously in one town because of an Islamicaly valid reason,
would the two prayers be both valid?
A: Yes. If two Friday prayers, or more,
are prayed simultaneously in one town because of an Islamically valid reason,
the prayers are valid. An example of that would be a big town and it is not
feasible for the people to meet in one place to pray Friday together. It is
valid to set as many places for the Friday prayer as it is legitimately needed.
169. Q: How about if the Friday prayers
are prayed simultaneously but for no valid need to do that?
A: In this case, that is if two Friday
prayers are prayed simultaneously in one town for no reason and they were
prayed simultaneously, then both are invalid. An example of that is a small
town where it is facilitated for the people to meet in one place. On the other
hand, if one of them preceded the other by its opening Allahu Akbar
(i.e. was ahead of that of the other), then the preceding Friday is valid while
the lagging one is not.
170. Q: What are the integrals of the two
speeches in the Friday Prayer?
A: The integrals of the two speeches are:
- Praising Allah- by using the term
of al-hamd.
- As-salatu ^ala-n-Nabiyy,
salla-l-lahu ^alayhi wa sallam, for example he says: salla-l-lahu
^ala Muhammad.
- Ordering with at-taqwa
(fulfilling the obligations and avoiding the prohibitions) for example he says:
ittaqu-llah. These three requisites the speaker has to say in
each of the two speeches.
- The speaker also has to recite an ayah
which has a complete meaning in either the first speech or the second speech.
- he has to make du^a’ for the
believers in the second speech, for example he says; Allahumma-ghfir
lil-mu’minin
171. Q: If the one following the imam
(ma’mum) and the imam (leader of the prayer) are praying in a
masjid, is it required that the distance between them be 300 dhira^ or
less?
A: No, if the ma’mum and the imam
are praying in a masjid, it is not required that the distance between them is
300 dhira^ or less. However, if they were praying outside the masjid,
this condition has to be satisfied.
172. Q: State the conditions for the
validity of the two speeches.
A: For the validity of the two speeches
several conditions have to be satisfied. The speaker has to be clear of the two
types of hadath and the najas-filth in body, clothes, place and
what one carries. He has to cover the ^awrah and stand up if he is able. He has
to sit between the two speeches. He has to avoid interrupting between the
integrals of the two speeches and between the two speeches and the prayer. In
that, he does not pause a long pause after he finishes the speeches and before
he starts the prayer. Moreover, he has to say the integrals of the two speeches
in Arabic.
173. Q: What is the judgment on the
simultaneity of the follower (ma’mum) with the leader of the prayer (imam)?
What is also the judgment of the follower standing ahead of one’s imam?
A: If the follower is ahead of the imam
in the position or in saying the opening Allahu Akbar, the follower’s
prayer is invalid. Similarly, if the follower says the takbir
simultaneously with the imam, the prayer is invalid. However,
simultaneity in the integrals other than the opening Allahu Akbar is
disliked (makruh). But it is sunnah for the follower to say amin
while the imam is saying it.
174. Q: If the follower intentionally
performs integral of action before the imam, would the follower’s prayer
become invalid?
A: No, if the follower intentionally
precedes the imam by an integral of action, his prayer is not
invalidated. For example, this takes place when the follower makes ruku^
then stands up while the imam is still standing up. Although the prayer
of the follower is not invalidated, the follower has committed by that an
enormous sin.
175. Q: If the follower intentionally
performs two complete integrals of action before the imam without an
excuse, would the follower’s prayer become invalid?
A: Yes, if the follower intentionally
performs two complete integrals of action before the imam without an
excuse, the follower’s prayer becomes invalid. This is like when the follower
makes ruku^, stands up and then starts to go to sujud while the
imam is still standing up for reciting the Fatihah.
176. Q: If the follower intentionally lags
behind the imam by two complete integrals of action without an excuse,
would the follower’s prayer become invalid?
A: Yes, if the follower intentionally lags
behind the imam by two complete integrals of action without an excuse,
the follower’s prayer becomes invalid. An example of that is like when the imam
makes ruku^, stands up and starts to go to sujud while the
follower is still standing up before the ruku^ without an excuse.
On the other hand, if the follower lags because of an excuse, such as he is
still reciting the Fatihah, the follower’s prayer is not
invalidated. This is true as long as the follower does not lag behind the imam
for more than three long integrals of actions (i.e., after the end of the
second sajdah in the previous example).
177. Q: Is it a condition for the follower
to know about the movements of his imam?
A: Yes, it is among the conditions for
correctly following the imam, that the follower knows about the
movements of his imam. One then has to either see the imam, hears
his voice, sees the one who sees the imam or hears the voice of the
conveyor who conveys about the movements of the imam.
178. Q: If there was between the follower
and the imam a barrier that prevents passing to the imam, is the prayer
of the follower valid?
A: The prayer of the follower is not valid
in this case if there was a barrier between him and the imam. This
barrier prevents passing to the imam or seeing him like in a case of a
wall or closed door.
179. Q: In the case when the follower
disagrees with the imam in a sunnah which is considered as enormous
disagreement, would the follower’s prayer be invalidated?
A: Yes, in such a case the follower’s
prayer is invalidated, on the condition that the follower knows about this judgment
and has done that intentionally. The example for that is when the imam
leaves the first tashahhud, but the follower intentionally sits and says it
knowing the prohibition of such an action. In this case, the follower’s prayer
is invalidated, since he quits following the imam- an action obligatory
on him to satisfy.
180. Q: Is it an obligation on the
follower to intend following the imam in the Friday prayer and other
prayers? When does the follower have to fulfill this obligation?
A: The follower has to intend following
the imam in the Friday prayer while saying the opening Allahu
Akbar. He has to do that also in the repeated prayer and the joined prayer for
reason of rain. In other than these prayers, it is required that the follower
intends to follow the imam before following the imam in
performing actions. The repeated prayer (Mu^adah) is the prayer which is
repeated after being prayed correctly for the sake of another congregation. The
joined prayer (majmu^ah) for reason of rain is when the ^Asr is prayed
in the masjid with the Dhuhr at the time of Dhuhr because of
rain, while other conditions are still satisfied. Also when the ^Isha is
prayed with Maghrib for the same reason and at same conditions.
181. Q: Is it required upon the imam
to intend to lead the prayer in the Friday prayer and in other prayers?
A: It is obligated upon the imam to
intend leading the Friday prayer, the repeated prayer and the joined prayer for
reason of rain. It is sunnah to intend leading the group in prayers in other
than the afore mentioned.
182. Q: What is incumbent upon the Muslims
when a Muslim dies after being born alive?
A: It is a collective obligation (fard
kifayah) upon the Muslims to wash, shroud, pray for, and bury the Muslim
who died after one was born alive.
183. Q: What is the obligation to be
fulfilled for a person who is a dhimmiyy if he dies?
A: It is obligatory that he is shrouded
and buried. It is not permitted to pray for him. If he did not leave any money
behind, he is shrouded and prepared for burial at the expense of the Muslims’
treasury.
184. Q: What is obligated for the
stillborn Muslim whose look is humanely, but did not exhibit the signs for life
like screaming, for example?
A: He has to be washed, shrouded and
buried. They do not pray for him.
185. Q: If someone dies in the battle
field because of fighting the blasphemers, what is obligated for him?
A: The one who dies because of fighting
the blasphemers has to be shrouded and buried and it is not permissible
to wash him or pray for him.
186. Q: What is the minimum of washing?
A: The minimum of washing is to remove the
najas-filthiness if it was on the body of the dead person. Moreover, the body,
skin and hair, has to be washed once with purifying water. The hair has to be washed
even if it was thick.
187. Q: What is the minimum of shrouding?
A: The minimum of the shroud is what
covers all the body. If one leaves an inheritance more than one’s debts, one
will be shrouded with three sheets.
188. Q: What is the minimum of praying for
the dead?
A: The minimum of praying for the dead is:
To intend praying for the dead. An example for a valid intention is: “I pray
the obligatory jinazah prayer for this dead. He then makes takbir
by saying Allahu Akbar and recites al-Fatihah afterwards
while standing up, if one is able. Then one makes takbir again and says:
Allahumma salli ^ala Muhammad. He makes takbir
again and makes supplication for the dead person as to say: “Allahumma-ghfir
lahu warhamhu” which means O Allah forgive this dead Muslim and
have mercy for him or her. Then one says: Allahu Akbar
As-salamu ^alaykum. In the prayer of Jinazah it is required to
fulfill the conditions of a valid prayer.
189. Q: Mention the minimum of the
obligatory burial for the dead Muslim. Mention also some of the optional actions (sunnahs) of burial.
A: The least of the burial is a hole dug
in the ground which suppresses the dead’s smell and protects him from the wild
animals. It is sunnah to dig the hole as deep as a moderate man’s height with
his arms extended overhead and to widen the grave. It is an obligation to put
the dead’s chest facing the Qiblah. It is sunnah to bury in a lahd
(in the lowest part of the Qiblah’s wall of the hole) if the ground is
strong, while if the ground is soft, the dead is laid on the ground of the
hole.
Bismillahi-r-Rahmani-r-Rahim
Al-hamdu lil-lah was-salatu
was-salamu ^ala Rasulil-lah wa ^ala Alihi
wasahbihi wa sallam
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|
The Book of Az-Zakah It includes 20 Questions |
190.Q: What is az-Zakah
and on what items one is obligated to pay zakah?
A: Az-Zakah is the
name for what one pays on particular possessions or body according to a
specific rule. Az-Zakah is one of the most important
matters of Islam. Allah said:
-----------------------------------. In this ayah Allah ordered
to perform the Prayer and pay az-Zakah (). The prophet, salla-l-lahu
^alayhi wa sallam, said: One has to pay az-Zakah (Muslim).
It is obligated to pay zakah
on livestock: Camels, cows, bulls, sheep and goats. It is also obligated to pay
zakah on dates, raisins and crops that are usually consumed in
times of peace like wheat and barely. Moreover, one has to pay zakah
on gold, silver, the golden and silver ores and treasures. One has also to pay zakah
on trade articles. The zakah of al-Fitr is also an
obligation which has to be fulfilled.
191.Q: What are the conditions which if
not satisfied zakah on livestock is not obligated?
A: These conditions are: The owner of the
livestock has to be a Muslim, free and owns them in full, i.e., for example they
are not lost or stolen or taken forcefully by someone else. These animals have
to be owned by its owner for one full lunar year. Moreover, the owner or
his delegate has to graze them in a mubah pasture, i.e., a pasture not
owned by anyone. These animals have also to be non-working animals, i.e., they
are not used, for example, in plowing. The number of animals available of each
type must also be equated to a certain number of these types (nisab).
192.Q: What is the first nisab for
each of the three types of livestock? What zakah is obligated on
these animals?
A: The first nisab of camels is 5.
One is obligated to give in as zakah a she-lamb or she-goat. The
first nisab of cows and bulls is 30. One is obligated to give in as zakah
a one-year old he-bull (tabi^). The first nisab of sheep and
goats is 40. One is obligated to give in az zakah a lamb or a
she-goat. The she-goat is a goat which has completed two years of age. The tabi^
is a bull which has completed one year of age. The lamb refers to either a she-
or he-sheep which has completed one full lunar year and started the second, or
that which has lost its baby teeth.
193.Q: What is the first nisab of
dates, raisin and the crops that are eaten during the time of peace? What zakah
is obligated on these items?
A: The first nisab for these items
is 5 awsuq. 5 awsuq amounts to 300 sa^ of
the sa^ of the prophet, salla-l-lahu ^alayhi wa
sallam. This sa^ is 4 amdad. (This amounts to 715 kilograms of
wheat.) One mudd is a one moderate two-handful. One has to give in zakah
one-tenth (1/10th) of the harvest. This is when these items were not watered by
one; otherwise, in this case, one has to give in as zakah
one-twentieth (1/20th) of the harvest. The zakah on the amount
exceeding nisab has to be calculated accordingly, but if one had less
than the above nisab there is no obligated zakah.
194.Q: What is the judgment on the harvest
of the same year?
A: The harvest of the same year is
combined together. However, one type cannot be combined with another. Thus,
wheat cannot be combined with barley, for example.
195.Q: What are the conditions for
obligating zakah on dates, raisins and crops that are eaten
during the time of peace?
A: These conditions are: The owner of
these items has to be a Muslim, free and owns them in full, i.e., for example
they are not lost or stolen or taken forcefully by someone else. The ripeness
of the fruit has to become apparent. In the case of the seed, the seed has to
harden.
196.Q: What is the nisab of gold
and silver?
A: The nisab of gold is 20 mithqal.
It is 84.875 grams of pure gold. The nisab of silver is 200 dirham and
it is 594.125 grams of pure silver.
197.Q: What are the conditions required
for obligating zakah on gold and silver? What does one have to
give in as zakah on gold and silver?
A: The owner of gold and silver has to be
a Muslim, free and have owned them in full for one complete lunar year (hawl).
There are two exceptions for this condition of hawl. When one extracts gold
or silver or finds a golden or silver treasure, it is not required that one
lunar year has to pass so that zakah becomes due. In this case, zakah
is due immediately. The amount which one has to give in as zakah
on the nisab of gold and silver and what exceeds it is 1/4 of 1/10th
of the total amount. That is, one gives in as zakah 2.5% of the
total amount. On the treasure, however, one gives 1/5th of it, i.e., 20% of it.
198.Q: Speak about zakah on
trade articles? When is it due? What is the obligation pertaining to zakah
on these articles?
A: The zakah is due after
the elapse of one lunar year, if the trade articles amount in value to a nisab
of gold or silver. One has to give in as zakah 1/4 of 1/10 of the
market value of these articles, i.e., 1/40th of the market value, i.e., 2.5% of
the market value.
199.Q: When is zakatil-fitr
an obligation? Who is obligated to pay this zakah?
A: Zakatul-fitr is
obligated for one when one is alive a part of Ramadan and a part of
Shawwal. The Muslim has to pay this zakah for himself and
for those whom the person supports, if they were Muslims. The due zakah
for each person is a sa^ of the common food of the town, like wheat,
rice or the like. This zakah is obligated, if the Muslim has in
his possession an excess which covers his debts and the expenses of one’s
needs: Clothing, lodging and the sustenance on the day of the ^Id and
the night afterwards. This includes also the expenses for covering these same
needs for those whom one must support on the day of the ^Id and the
night afterwards.
200.Q: Does zakatul Fitr
have a specific time on which one must pay it?
A: This zakah has five
different times. The first, is the time when it is permissible to pay it. This
time is the month of Ramadan. The second, is the time when it is an
obligation to pay it before that time sets in. This time is when al-Maghrib of
the ^Id day sets in. The third, is the time of virtue. It is before the
prayer of the ^Id takes place. The fourth, is a disliked time. It is
after the prayer of the ^Id is over and before al-Maghrib of that day
has sat in. The fifth, is the haram time, when one has still to
pay it, but cannot postpone it without a valid excuse up to until this time has
sat in. This time is after al-Maghrib of the ^Id day.
201.Q: When does one intend to pay zakah?
A: In all types of zakah,
the person intends to pay zakah when one isolates the zakah
aside from the rest of his other possessions.
202.Q: Who are the recipients of zakah?
A: Zakah has to be paid to
the eight categories which Allah mentioned in al-Qur’an.
Allah said:----------------- (At-Tawbah 60). The ayah means that zakah
are given to al-fuqara’, al-masakin, al-^amilina
^alayha, al-mu’allafah qulubuhum, fi-r-riqab, al-gharimin,
fi sabili-l-lah and ibni-s-sabil. It is not permissible
and not valid to pay zakah to other than those 8 categories which
Allah mentioned in al-Qur’an.
203.Q: What is the difference between the
faqir and miskin?
A: Al-faqir is the one who is poor who
cannot satisfy half of his basic needs. Al-miskin, on the other hand, is
the needy person who can satisfy half of his basic needs but cannot satisfy all
his basic needs.
204.Q: Who are al-^amiluna
^alayha?
A: Al-^amiluna ^alayha
are the workers who are delegated by the caliph or his representative to gather
the zakah. Also, the caliph or his representative did not assign
for those workers a salary from the Muslim treasure. These workers are like the
ones who collect the zakah, write the zakah, distribute
the zakah and workers like them.
205.Q: Who are al-mu’allafah qulubuhum?
A: Al-mu’allafah qulubuhum
are the new Muslims who embraced Islam within a recent time. Their
hearts still feel farness from other Muslims, or they don’t feel at par with Muslims.
These may also be from the notable individuals among their people and one hopes
by giving them the zakah that other similar individuals will
convert to Islam.
206.Q: What is the meaning of fi-r-riqab?
A: Fi-r-riqab refers to the slaves
who agreed with their owners to pay them money in exchange of their freedom and
the slaves are short in satisfying this agreement.
207.Q: Who are al-gharimun?
A: Al-gharimun are those who cannot
afford to pay their debts.
208.Q: What is meant by Allah’s
saying: Wa fi sabilil-lah?
A: Wa fi sabilil-lah
refers to the fighters who are mujahidin and have volunteered for
jihad for the blessings of Allah. It does not refer, however, to
any good charitable deed for the path of Allah. Hence, it is not
permissible to pay zakah to build a school, masjid, or hospital,
for example. Such zakah is not valid, and person who paid it did
not fulfill the obligation and will be questioned for not paying the zakah.
The prophet, salla-l-lahu ^alayhi wa sallam, said: Some
men dispense unjustly the money to be paid in fulfillment of Allah’s
orders, they will be in Fire on the Day of Judgment (al-Bukhariyy).
209.Q: Who is ibni-s-sabil?
A: Ibnu-s-sabil is like the stranger who passes
while being in travel by the place of zakah and does not have
enough money to complete his travel. Such a person may be given from zakah
money, even if he owns a wealth in his hometown.
Bismillahi-r-Rahmani-r-Rahim
Al-hamdu lil-lah was-salatu
was-salamu ^ala Rasulil-lah wa ^ala Alihi
wasahbihi wa sallam
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The Book of As-Siyam (Fasting) It includes 8 Questions |
210.Q: Who is obligated to fast the month
of Ramadan?
A: Every accountable Muslim who is able to
fast has to fast Ramadan. Fasting Ramadan is not valid if
performed by a menstruating or postpartum-bleeding woman. These women have to
make up the days they missed.
211.Q: Count some of the excuses which
permit one to not to fast in Ramadan.
A: It is permissible for a sick person,
pregnant woman or breast-feeding woman who cannot tolerate the hardship of
fasting to break the fast. Each one of those has to make up the missed day. In
addition, it is permissible for a pregnant and breast-feeding woman to break
the fast if they are afraid for fetus. However, they have to make up the missed
day and pay a fidyah.
212.Q: Is it obligatory to make the
intention for fasting before doing it? Is it obligatory to specify the fasting
while making the intention? When must this happen?
A: Yes, one has to make the intention for
fasting the next day and also specify for each day that he is fasting a day of
Ramadan. One intends to fast at any time between after al-Maghrib and
before the break of al-Fajr of the day of Ramadan. He says in his heart:
I intend to fast the next day of Ramadan.
213.Q: What are the things from which the
one who is fasting has to abstain?
A: The one who is fasting has to abstain
from sexual intercourse, masturbation, intentional vomiting and apostasy. One
also abstains from inserting anything with a volume into the body cavity
through any of the body’s inlet, except one’s unmixed and pure saliva while it
is inside the mouth.
214.Q: Does vomiting break the fast?
A: If one was overtaken by vomit, his fast
is not broken. This is on the condition that the person did not swallow any of
vomit or any of his filthy saliva while being able to avoid that. On the other
hand, if the person induces vomit by his finger, for example, then he has
broken his fast.
215.Q: Does the occurrence of insanity or
losing consciousness on the day of Ramadan invalidate fasting?
A: If one becomes insane even for a
moment, his fasting is invalidated. When one loses consciousness all the day of
fast, his fasting becomes invalidated. However, sleeping the whole day does not
invalidate fasting.
216.Q: What are the days on which fasting
is not valid?
A: It is invalid and not permissible to
fast the days of ^Id al-Fitr, ^Id al-’Adha and the
three days of at-Tashriq. These are the three days that follow ^Id
al-’Adha. One also is not allowed to fast the last half of the month of
Sha^ban and the day of doubt. The day of doubt is when the hilal
is sighted by non-trustworthy Muslims or women, for example. One may fast the
last half of Sha^ban and the day of doubt if one fasts them joined with
the days before them, or for making up missed days, or for fulfilling an oath,
or a wird or a kaffarah.
217.Q: A person had a sexual intercourse
on the day of Ramadan without an excuse. What is the judgment on that
deed which he did?
A: One invalidates the fasting of a day of Ramadan
by making a sexual intercourse, if done willfully, knowing it is prohibited to
do so and remembering that he is fasting. He has committed a major sin and has
to make up that day without a delay after Ramadan. He has also to
perform a kaffarah which is: To free a Muslim salve who is not
defective, if unable, he has to fast two consecutive lunar months, and if
unable, he has to feed 60 miskin 60 mudd of wheat or other grain.
Bismillahi-r-Rahmani-r-Rahim
Al-hamdu lil-lah was-salatu
was-salamu ^ala Rasulil-lah wa ^ala Alihi
wasahbihi wa sallam
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The Book of Al-Hajj It includes 12 Questions |
218.Q: Who is obligated to perform al-Hajj
and al-^Umrah?
A: To perform al-Hajj and al-^Umrah
once in one’s lifetime is an obligation upon the free, accountable, and able
Muslim. In terms of financial ability, the person affords the expenses of going
to Hajj and coming back home. This affordability has to be in excess of
one’s debt, befitting lodging and clothing. Also counted under these expenses,
the expenses for supporting, throughout the time from one’s departure until one’s
return, the basic needs of those whom one supports.
219.Q: What are the requisites of Hajj?
A: The integrals of Hajj are six.
The first is the intention. He says in his heart, for example: I now
intend al-Hajj and go into the state of Ihram for the sake
of Allah ta^ala. The second is to be at ^Arafah during a
certain time. The third is circulating around the Ka^bah. The fourth is to walk
between as-Safa and al-Marwah. The fifth is shaving the
head or cutting the hair. The last is to do these requisites according to a
certain order.
220.Q: What is the due time to be at
^Arafah?
A: The due time for being at ^Arafah
lasts from the Dhuhr time of the 9th day of Dhul-Hijjah up to the dawn
of the ^Id day.
221.Q: Is ablution an obligation for circling
around the Ka^bah? How would one perform this circumambulation?
A: Ablution is an obligation for circling
the Ka^bah. One would make 7 rounds starting at the Black Stone while keeping
the Ka^bah to his left shoulder. The obligatory circumambulation has to be
performed after being at ^Arafah and after the middle of the night preceding
the ^Id has passed.
222.Q: How would one cover the distance
between as-Safa and al-Marwah?
A: This has to take place after one
finishes circling the Ka^bah. One moves from Safa to Marwah and vice
versa for seven cycles starting by Safa and ending at Marwah. Wudu’
is not an obligation while performing this.
223.Q: What is the least thing required to
fulfill the integral of shaving the head or cutting the hair?
A: This integral is fulfilled if one
shaves the head , pulls out, burns, or cuts off three hairs within the
boundaries of his head.
224.Q: What are the integrals for ^Umrah?
A: The integrals for Hajj are the
integrals for ^Umrah except being at ^Arafah. The latter is not an integral for
^Umrah.
225.Q: What is prohibited on one who is in
Hajj or ^Umrah(Muhrim)?
A: Seven things are haram to
be performed by the one performing Hajj or ^Umrah . First, to wear
perfume. Second, to anoint the head or beard with oil, melted grease or the
like. Third, to cut off the nails or hair. Fourth, to perform sexual
intercourse or its inviting actions. Fifth, to conduct a marriage contract.
Sixth, to hunt an Islamically edible non-domestic animal. Seventh, the man is
prohibited from covering his head and from surrounding the body by sewn, felted
or the like clothes. In the case of a woman, she is prohibited from covering
her face and wearing gloves.
226.Q: In case one does any of the above
prohibitions, what does he have to do?
A: If one does any of the unlawful things
mentioned here, he has sinned and has to fulfill an expiation. The marriage
contract is an exception, since one, although sinful for doing it, there is no
expiation for that and it is not valid. Sexual intercourse before the first tahallul
adds to the above that the Hajj itself is rendered invalid, the invalid Hajj
has to be completed and one has to make up that Hajj immediately in the
next coming year. The first tahallul occurs when one completes two out
of three things: the obligatory tawaf, shaving the head or
cutting the hair, or throwing the pebbles at the ^Aqabah site.
227.Q: Mention the requisites of Hajj.
A: It is obligated to fulfill the five
requisites of Hajj. Firstly, to have intention for ihram
before crossing the particular zonal boundary. Secondly, to stay specific
nights in Muzdalifah and Mina according to a saying of ash-Shafi^iyy,
but according to another it is not a requisite. Thirdly, to throw the pebbles
at the site of the three ^Aqabah on the days following the ^Id.
Fourthly, to throw the pebbles at the three assigned sites on the three days
following the ^Id. Fifthly, to circle around the Ka^bah before leaving
Makkah according to a saying in the Shafi^iyy school.
228.Q: When does the time for throwing the
pebbles at the different sites begin ?
A: The time for throwing the pebbles at
the ^Aqabah site sets in after the middle of the night preceding the ^Id.
The times to throw the pebbles at three sites set in when the Dhuhr time starts
on the three days of Tashriq.
229.Q: Speak about the judgment pertaining
to the hunt of Makkah and Madinah.
A: It is unlawful (haram) to
hunt in the two specific zones surrounding Makkah and Madinah. It is
also unlawful to pick their plants whether or not one is making Hajj or
^Umrah. An expiation is due if one does that in Makkah.
Note:
It is sunnah to visit the grave of
the prophet, salla-l-lahu ^alayhi wa sallam, as
substantiated by consensus. This is so because of the saying of the prophet, salla-l-lahu
^alayhi wa sallam:
من زار قبرى
وجبت له شفاعتى
which means: My intercession is due to the
one who visits my grave.(narrated by ad-Daraqutniyy and
said to be of a strong hadith by hafidh
as-Subkiyy).
Bismillahi-r-Rahmani-r-Rahim
Al-hamdu lil-lah was-salatu
was-salamu ^ala Rasulil-lah wa ^ala Alihi
wasahbihi wa sallam
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The Book of Al-Mu^amalat (Dealing Contracts) It includes 27 Questions |
230Q: What is incumbent upon the accountable
Muslim before he engages himself in any matter?
A: The accountable Muslim has to avoid
engaging himself in any matter unless he learns about what Allah deemed halal
or haram of it. Undoubtedly, we have to fulfill what Allah
made incumbent upon us.
231Q: Who is the truthful merchant?
A: The truthful merchant is the one who
does not surpass the assigned limits and suppresses himself to perform the
contracts according to what Allah has ordered. The prophet, salla-l-lahu
^alayhi wa sallam, said:
"التاجر
الصدوق يحشر يوم القيامة مع النبيين والصديقين والشهداء"
The truthful merchant will be assembled on
the Day of Judgment with the prophets, highly righteous and martyrs
(at-Tirmidhiyy).
232Q: Why one has to exert extra caution
and due diligence when performing the marriage contract?
A: Marriage contract needs one to exert
extra caution and due diligence to evade the consequences of an invalid
marriage contract. Such a thing renders the marriage invalid, the relationship
between the man and woman zina (fornication), the children born
ill-legitimate and the like.
Section:
Buying and Selling, Ar-Riba and
Distributing the Inheritance
Allah ta^ala said: {وأحل الله البيع
وحرم الربا}This ayah means: Allah permitted transacting
the Islamically specified buying and selling, but prohibited ar-Riba.
Our master ^Umar, radiya-l-lahu
^anhu, said: "لا
يقعد في سوقنا من لم يتفقه"The one who did not acquire the knowledge
of Fiqh of dealings cannot transact in the market of Muslims (al-Bayhaqiyy).
233Q: Speak about ar-Riba.
A: Ar-Riba is haram
and that it is being haram is known by necessity among the
Muslims. It is haram to deal with, benefit from, write and
witness the contract of riba. The worse type of ar-Riba is the
riba due to a loan (Riba-l-Qard). The riba due to a
loan is every loan whose contract stipulates an interest either to the lender
alone, or to the lender and the borrower.
234Q: Speak about selling one of an-naqdayn
with the other nasi’ah(نسيئة). What
is an-naqdayn? What is the meaning of nasi’ah?
A: An-naqdayn is gold and silver.
An-nasi’ah is to mention to postpone the payment even for a moment.
It is haram to sell gold or
silver with either gold or silver stipulating nasi’ah. Hence, it is haram
to sell gold with silver, gold with gold or silver with silver with mentioning
a due date. For example, one cannot say: I sell you this gold with this much
silver and you deliver me the silver after a moment or more. This is nasi’ah.
Also, it is haram to sell
food for food nasi’ah. For example, it is haram to sell wheat
for barely with the stipulation of postponing the payment.
235Q: When is it haram to
sell without exchanging the merchandise and payment?
A: It is haram to sell one
of an-naqdayn (gold or silver) with the other or with one of its type
without exchanging the gold or silver. This takes place when the buyer and
seller leave each other without exchanging the merchandise and payment.
Likewise, it is also haram
to sell food for food without exchanging the food.
236Q: Speak about Riba-l-Fadl(الفضل).
A: Riba-l-Fadl is to sell
gold with gold, or silver with silver (but not gold with silver), without the
two weights being equal. That is, one of the weights is not equal to the other.
Similarly, selling one type of food with the same type of food without the two volumes
or weights being equal, is riba.
237Q: Speak about selling meat with
livestock.
A: It is haram to sell meat
with livestock. This is like selling a live lamb with some beef, for example.
238Q: Speak about selling a debt with a
debt.
A: Selling a debt with a debt is haram.
For example, Ahmad owes a debt against Zayd. Ahmad may not sell
it to ^Amr for a price which ^Amr will pay after a month.
239Q: Speak about selling what one did not
receive or did not see.
A: It is haram to sell what
one did not receive. Receiving the merchandise takes place when it is
transferred, if the merchandise is transportable, while for a dress, e.g., and
the like when the dress is handed in.
Similarly, it is haram to
sell what one did not see or what was not described to the person in full.
240Q: Is it required for the validity of
the contract to conduct it verbally?
A: Some of the scholars of Fiqh
said that specific verbal statements are required for the validity of the
contract. Some others waived this condition and considered the mutual
acceptance to be sufficient even if there was no verbal communication between
the parties.
241Q: What is the judgment on the selling
of an outsider?
A: It is haram for the
outsider who is not an owner, or a caretaker, or is not delegated or authorized
to deal to sell the item in question. Such a selling is not valid.
242Q: Speak about dealing with the
unaccountable.
A: It is not valid to deal with the
unaccountable, like the insane and the boy. It is invalid to sell to or buy
from the unaccountable. Some imams have permitted the selling by and to
the boy who is mumayiz if his guardian permits that.
243Q: Speak about selling what has no
benefit in it.
A: It is haram to sell what
has no benefit in it like snakes, scorpions and ants.
244Q: Speak about selling what one cannot
deliver.
A: It is not valid to sell what one cannot
deliver like the lost horse.
245Q: Speak about selling what cannot be
owned by one.
A: It is haram to sell what
cannot be owned by one like the free person, and the dead land, if one did not
prepare it properly.
246Q: Speak about selling the unknown.
A: It is not valid to sell the unknown
such as to say: I sell you one of these two dresses with such and such without specifying
which one of the dresses he is selling.
247Q: Speak about selling the najas and
the intoxicant.
A: It is not valid to sell the najas like
blood and urine and the intoxicant like alcohol. The prophet, salla-l-lahu
^alayhi wa sallam, said: If Allah prohibited something from being eaten,
He also prohibits benefiting from dealing with it (Abu Dawud).
248Q: Speak about selling the haram
thing.
A: It is haram to sell any haram
thing like the guitar and the flute. It is also haram to sell
anything which is halal and tahir to the one whom you know
will disobey Allah with it.
249Q: Speak about selling the defective
thing.
A: It is haram to sell the
defective thing without showing its defects. The prophet, salla-l-lahu
^alayhi wa sallam, said: The one who cheats the Muslims is not abiding by the
Islamic Law which the Muslims follow (Muslim).
250Q: When is it permitted to distribute
the inheritance of the deceased?
A: It is not permitted to distribute the inheritance
of the deceased or to sell any portion of it unless his debts are paid and the
items of his will are fulfilled. Moreover, the expenses of performing hajj
and ^umrah on his behalf has to be satisfied, in case it was incumbent upon him
to perform them but he did not do so. It is permitted, however, to sell
portions of the inheritance in order to cover the expenses of the things
mentioned above.
251Q: Speak about weakening the desire of
the buyer or the seller.
A: It is haram to weaken the
desire of the buyer or the seller- after the price has been agreed upon-
propounding to buy from the seller or to sell to the buyer. For example, a
person has agreed with another to sell him an item with a specific price. It is
haram for a third person to weaken the desire of the buyer by
saying to him: I will buy the item with a higher price. Breach the contract! It
is more prohibited to perform this deed after the contract has already been
finalized and during the period of choice, i.e., when the two parties still
have the choice to cancel the contract.
252Q: What is the meaning of monopolizing
the food Islamically?
A: Islamically, it means to buy the food
when it is expensive and needed and with the intention to stockpile it and sell
it later on with a higher price. Such a deed is haram.
253Q: Speak about selling by the auction.
A: Selling by the auction is permissible.
It becomes haram if the owner of the goods conspires with another
person to bid during the auction. This deed is haram, because it
is haram to raise the price of the merchandise to allure the
buyers.
254Q: Speak about cheating.
A: It is haram to cheat or
lie in measuring articles by weight, arm-length, volume or count.
255Q: Give examples about a loan that
draws a benefit.
A: The following are examples on such a
contract: To lend money to the buyer of cotton, e.g., with the condition that
he raises the price of the goods for the sake of the loan. Such a contract is haram.
Similarly, it is haram to lend money to the tailor, or other
contractors, stipulating to hire him with a rate less than that of a
corresponding contractor; such a rate is lowered for the sake of the loan.
Moreover, it is haram to lend money to the farmers while
stipulating that on the time of harvest they will sell him their food below
than the market price. This is called al-maqdiyy and is haram.
256Q: Who is the person from whom one
seeks the Islamic Knowledge?
A: The one who is seeking the blessings of
Allah ta^ala and the safety of his religion and his life
has to learn what is lawful and unlawful. He has to learn from a ^alim
who is God-fearing, sincere and caring about his religion. Al-imam,
al-mujtahid, and the student of the companions, Muhammad Ibn Sirin,
radiya-l-lahu ^anhu, said: The Knowledge of the Religion is
a part of the Religion. Look then from whom you are acquiring your religion
(narrated by Muslim in the introduction of his sahih).
|
The Book of Marriage It includes 11 Questions |
257Q: Count the pre-requisites of a valid
marriage contract.
A: The pre-requisites of a valid marriage
contract are: A guardian, two witnesses, a couple who are clear from what
prevent the marriage, and a statement of offer and acceptance. The statement
can be like when the guardian says: Zawajtuka ibnati or Ankahtuka
ibnati. Which means: I now give my daughter to you in marriage. Then the
man says: Qabiltu ziwajaha or Qabiltu hadha-n-nikah.
This means that the man says: I now accept marrying her or I now accept this
marriage.
258Q: Is the marriage of a Muslim male from
the non-Muslim female valid?
A: It is valid for the Muslim male to
marry the Muslim, Christian or Jewish females only.
259Q: Is it valid for the Muslim female to
marry a non-Muslim male?
A: No, the marriage of the Muslim female
to a non-Muslim male is not valid. The one who deems this marriage halal
belies al-Qur’an and blasphemes. Allah ta^ala
said: in al-Mumtahinah verse10.
﴿لا
هن حل لهم ولا هم يحلون لهن﴾
The ayah means that it is not
lawful for the believer females to marry the kuffar males and vice
versa.
260Q: What are the conditions which have
to be satisfied by the person to be a guardian of the female?
A: The conditions which the guardian has
to satisfy are: Malehood, freedom, puberty, Islam (except in the case of
a non-Muslim female) and sanity. Some scholars included trustworthiness under
this class, while others eliminated it.
261Q: What are the conditions that have to
be satisfied by the two witnesses?
A: The conditions that the two witnesses
have to satisfy are: Malehood, freedom, puberty, trustworthiness, Islam
and sanity. The two witnesses also have to know the language in which the
contract is being performed. Moreover, they have to know the female intending
to get married either by seeing her face, or by knowing her name and family.
262Q: Give an example for the statements
exchanged while performing the marriage contract.
A: The guardian says to the groom, for
example: Zawwajtuka ibnati (I now give in marriage to you my daughter( so and so on a dowry of so and so. The
groom says: Qabiltu ziwajaha (I now accept her in
marriage) on this dowry. This conversation takes place in the attendance of the
two witnesses.
263Q: How many classifications there are
for divorce statements?
A: The divorce statements are classified
into two types: Explicit and implicit. To be valid, the implicit divorce is in
need to the husband’s intention who intends divorce.
264Q: Give an example on explicit divorce.
A: Explicit divorce is like when the
husband says to his wife: Tallaqtuki (I now divorce you), or Anti
taliq (You are now divorced).
265Q: Give an example on the divorce which
is implicit.
A: Implicit divorce is like when the
husband says to his wife: ^Alayya-l-haramu minki (You are haram
for me). If the husband intended divorce, then divorce has taken place; otherwise,
if he did not intend to divorce, divorce did not take place.
266Q: If one utters divorce by three
counts in one phrase in one setting, for example, he says: I now divorce you
three times, is this classified as divorce by three counts?
A: Yes, this divorce is counted as three
counts by the consensus of the Muslim mujtahidin. This unanimous
agreement of the mujtahidin was conveyed by Ibn al-Mundhir in his book
<Al-’Ijma^>. Other scholars conveyed this agreement as well. This
is also the madhhab of ash-Shafi^iyy, Malik, Abu Hanifah,
Ahmad and other mujtahidin. Ibn Taymiyah, on the other hand,
strayed in this issue and this misguidance of his was counted from among his
many straying by which he departed from following the Muslim nation and contradicted
consensus..
267Q: If the husband divorces his wife one
time or twice, is a new contract required to re-institute the marriage,
assuming that this divorce took place during the ^iddah period?
A: No, a new marriage contract is not
required in this case. It is sufficient that the man says for example: I now
return my wife to my marriage. However, in a separate case, if the ^iddah
period is over, such a statement is not sufficient by itself. The husband and
the wife’s guardian have to perform a new marriage contract.
Bismillahi-r-Rahmani-r-Rahim
Al-hamdu lil-lah was-salatu
was-salamu ^ala Rasulil-lah wa ^ala Alihi
wasahbihi wa sallam
······························································································
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The Book of the Sins of the Heart and Organs It includes 147 Questions |
Section One:
The Sins of the Heart
The
prophet, salla-l-lahu ^alayhi wa sallam, said: Verily,
there is one piece of flesh in the body when it is straightened, all the body
is straightened. Further, if this piece became rotten, all the body becomes
rotten- Verily, this piece is the heart (al-Bukhariyy and Muslim).
268.Q:
What is insincerity in performing the good deeds(ar-riya’) الرياء ?
A: The
prophet, salla-l-lahu ^alayhi wa sallam, said: Allah
does not accept of the deeds other than those which are performed for His sake
only and for acquiring His reward (Abu Dawud and an-Nasa’iyy).
Insincerity (ar-riya’) is to perform the good deed for the sake of the
people, i.e., for them to praise him. Such a deed nullifies the reward and the
one who committed it has sinned.
269.Q:
What is priding oneself in obeying Allah (al-^ujb)العجب ?
A:
Al-^ujb in obeying Allah is to deem one’s worship as initiated by the individual
in absence of recognizing the gratitude to Allah who enabled the slave
to do it. Although, such a sin does not nullify the reward, the one who
committed this deed is sinful.
270.Q:
What is the meaning of al-’amn min makri-l-lahالأمن
من مكر الله ?
A:
Al-’amn min makri-l-lah is to continue committing sins relying on the
mercy of Allah. Allah ta^ala said:
(al-’A^raf
99). The ayah states that it is haram to commit al-’amn
min makri-l-lah.
271.Q:
What is the meaning of despair of the mercy of Allah (al-qunut min rahmatil-lah)القنوط من رحمة الله?
A: Al-quntut
min rahmatil-lah is to believe that Allah will not forgive
the person due to the many sins that one committed. Allah ta^ala
said
(az-Zumar
53). The ayah encourages the sinners to not have despair of Allah’s
mercy.
272.Q:
What is arrogance (at-takabbur)التكبر ?
A:
Arrogance is classified into two types. The first is to reject the truth said
by someone while knowing that it is the truth, yet it is rejected because the
one who said it is, e.g., young. The second is to humiliate others by looking
down on them with haughtiness while considering his status high.
273.Q:
Speak about envyالحسد .
A: Envy
is to hate the grace that Allah granted the Muslim, hope for it to
perish and be granted to him instead and to act in accordance with this
feeling.
274.Q:
What is hatredالحقد ?
A:
Hatred is to conceal one’s enmity to the Muslim and act accordingly without
disregarding this unfavorable feeling.
275.Q:
Speak about al-manni-bissadaqah, i.e., reminding a person of the
charity given to himالمن بالصدقة .
A:
Al-mannu-bissadaqah is to count his favor to the one who
benefited from it. Also, it occurs when the donor mentions it to whom the
receiver does not like it to be mentioned to. The donor does that with the
purpose of breaking the receiver’s heart. Such a deed is unlawful and it
nullifies the reward of the charity. Allah ta^ala said:
﴿يَاأَيُّهَا
الَّذِينَ آمَنُوا لا تُبْطِلُوا صَدَقَاتِكُمْ بِالْمَنِّ وَالأَذَى﴾
(al-Baqarah
264). The ayah prohibits the believers from nullifying their charitable
deeds by al-mann and harming others.
276.Q:
What is persisting on sinningالإصرار على الذنب ?
A:
Persisting on sinning is to intend in his heart to continue doing the sin such
that his bad deeds exceeds his good deeds.
277.Q:
What is to believe that Allah shall not forgive one and to think ill of
Muslimsسوء الظن بالله وبعباد الله ?
A: To
believe that Allah shall not forgive him is when the Muslim confirms in
his heart that Allah will definitely torture him because of the many
sins he commits.
To think
ill of Muslims is to attribute a bad deed to a Muslim without an acceptable
proof.
278.Q: What is the judgment on being happy with a sin?
A: To be
happy with a sin is haram whether the person did the sin or
someone else did it.
279.Q:
What is the judgment on betraying someoneالخيانة ?
A:
Betraying someone is haram. This occurs, for example, when the
person says to someone: You are under my protection, but then he kills him or
instigates someone else to kill him. Such a deed is haram even if
it is done to a kafir.
280.Q:
Speak about harming a Muslim deceptively (makr)المكر .
A:
Harming a Muslim deceptively is to inflict the harm on the Muslim by lying and
deceit. It is haram. The prophet, salla-l-lahu
^alayhi wa sallam, said: Al-makr and deceit brings fire on one (at-Tirmidhiyy).
281.Q:
Speak about hating the companions, the Al of the prophet and the
righteous Muslims.
A:
Hating the companions is haram. The companion is the one who met
the prophet, salla-l-lahu ^alayhi wa sallam, in a
non-extraordinary way, believed in him and died as a Muslim. The Al of
the prophet are his family relatives who are Muslims including his wives. The
righteous Muslims are the God-fearing and pious like the scholars who implement
the knowledge and others. It is haram to hate them.
282.Q:
Speak about being a miser in paying what Allah made obligatory(البخل) , abstaining from paying what Allah
made obligatory (shuhhالشح ) and having a strong desire to be rich in
a bad and sinful manner (hirsالحرص ).
A: To be
a miser in paying what Allah made obligatory is haram,
such as to refuse to pay zakah after the person became obliged to
pay it and has been able to. Extreme miser (shuhh) is haram.
Al-hirs is to attach oneself to money and gather it without
distinguishing whether it is halal or haram.
283.Q:
Speak about breaching the rule of glorification regarding the things Allah
made glorified and belittling what Allah rendered great.
A:
Breaching the rule of glorification regarding the things which Allah
made glorified is haram and belittling any of them is kufr. The
one who belittles Paradise or Fire, e.g., commits kufr. If one did not belittle
that thing, though, but did not recognize its rank as high as Islam has
ordered, one does not commit kufr, but, nevertheless, it is haram.
Section
Two:
Sins
of the Abdomen
The
prophet, salla-l-lahu ^alayhi wa sallam, said:
"كل لحم نبت من سحت فالنار أولى به" رواه البيهقي
Which
means that every flesh nourished by haram deserves fire (al-Bayhaqiyy).
284.Q:
Is consuming the money of usurious gain (الربا)
counted from the sins of the abdomen?
A: Yes,
consuming the usurious gain is from the sins of the abdomen. The prophet, salla-l-lahu
^alayhi wa sallam, said:
"لعن الله آكل الربا وموكله" رواه أبو داود
Which
means that Allah damned the consumer and provider of
usurious gain (Abu Dawud).
285.Q:
What is maks ((المكس? What is the judgment on consuming the
maks ((المكس?
A: maks(المكس) is the taxes that are taken from the
Muslims un-rightfully. Consuming the maks (المكس) is unlawful.
286.Q:
What is the judgment on consuming the money of others taken from them by force (الغصب)? What is al-ghasb (الغصب)?
A:
Al-ghasb (الغصب) is to seize the right of others
un-rightfully through force. Consuming the money of al-ghasb (الغصب) is unlawful.
287.Q: What is stealing?
A:
Stealing is to take the money from the place in which it is usually kept, in a
covert way, and not by resorting to force. Stealing is prohibited.
288.Q: What is the judgment on consuming something through a
dealing prohibited by Islamic Law?
A: It is
unlawful to consume anything taken through a deal unlawful by Islamic Law. For
example, the money that the tenant takes under the name of vacating the place
after the rent is over when the owner asks for vacating the place is unlawful
in Islamic Law.
289.Q: What is alcohol? What is the punishment on the one who
drinks it?
A:
Alcohol is any fluid that induces profound emotion of joy or sadness and alters
the mind. The punishment on the one who drinks it is 40 lashes if the person is
a free person and half of that if he is a slave. The imam has the right
to increase the number of lashes for inducing more punishment.
290.Q:
Is it unlawful to eat any intoxicant, filthy or disgusting thing?
A: It is
unlawful to eat any intoxicant. It is also unlawful to eat any najis like blood
and disgusting thing like the seminal fluid even though the latter is not
najis.
291.Q: Who is the orphan? Is it permissible to consume the
orphan’s money?
A: The
orphan is that whose father has died and is not pubescent yet. If one is a
pubescent, he is not called an orphan. It is not permissible to consume from
the orphan’s money as long as he is an orphan. If the orphan gives from his
money in charity, it is unlawful for the one who is asking for charity to take
it. Allah said:
إِنَّ الَّذِينَ
يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ
نَارًا
(an-Nisa’
10). The ayah means that those who consume the money of orphans
un-rightfully are as if they are eating fire.
292.Q:
What is the judgment on consuming the money of the waqf (وقف)in a way that is not
according to the condition set by that who established the waqf (al-waqif)?
A: The
prophet, salla-l-lahu ^alayhi wa sallam, said:"المسلمون عند
شروطهم" which means that Muslims abide by
the conditions accepted by them (al-Bayhaqiyy). Hence, consuming the
money of waqf in a way that is not consistent with the condition of that
who established the waqf (waqif) is unlawful.
293.Q:
What is the judgment on taking that which was given bashfully (بالحياء) and not out of one’s own will?
A: The
prophet, salla-l-lahu ^alayhi wa sallam, said:"لا يحل مال
امرئ مسلم إلا بطيب نفس منه"
Which means that it is not permissible to take the money of a Muslim except if
he is fully content (al-Bayhaqiyy). It is unlawful to draw a benefit
from anything taken from another bashfully.
Section
Three:
The
Sins of the Eye
294.Q: Speak about looking at the women marriageable to one except
one’s wife.
A: It is
unlawful to look with a desire to the face and hand of the woman marriageable
to one other than one’s wife and his female-slave. The same judgment applies
when looking at other than the hands and face with or without a desire. The
prophet, salla-l-lahu ^alayhi wa sallam, said:
"وزنى العينين النظر"
Which
means The look of the eyes leads to fornication or adultery (al-Bukhariyy).
295.Q: What are the parts that a woman can look from the man who
is marriageable to her other than her husband?
A: She
is permitted to look without a desire at other than the area between the navel
and the knees.
296.Q: What is the judgment on the man or woman who uncovers the
front and rear private parts in privacy?
A: It is
haram for the man and woman to uncover the front and rear private
parts in privacy needlessly. It is permissible to do that if there is a
justifiable need. A justifiable need for that may be, for example, to take a
ghusl or cool oneself.
297.Q:
What are the parts that the man may look at of the women not marriageable to
him other than his wife (his maharim)?
A: The
man may look without a desire at his maharim to other than what is
between the navel and the knees.
298.Q: What are the parts that the Muslim woman may see from the
Muslim woman?
A: The
Muslim woman may look without a desire at other than the area between the navel
and the knees.
299.Q: What is the judgment on looking down on a Muslim?
A: It is
haram to look down on a Muslim, because this deed hurts the
Muslim.
300.Q: What is the judgment on looking into someone else’s home?
A:
Looking into someone else’s home without the person’s permission is haram.
That is, it is haram to look at that which the Muslim hates
someone else to look at. Also, it is haram to look at a thing one
has kept hidden.
Section
Four:
Sins
of the Tongue
The
prophet, salla-l-lahu ^alayhi wa sallam, said:
Most of
the sins of the offspring of Adam are from their tongues (at-Tabaraniyy).
301.Q:
What is backbiting? What is buhtan البهتان?
A:
Backbiting is to say something truthful about a Muslim, whether dead or alive,
in his absence and the Muslim hates that it is said about him. Al-Buhtan
is to say something not truthful about a Muslim and the Muslims hates that it
is said about him. The latter is more sinful than the former.
302.Q: What are the cases when it is permissible to backbit
someone?
A: There
cases when one can backbite someone else. These cases are mentioned in one
verse and they are: Complaining about someone for seeking your right, asking
another for help to change the unlawful (munkarالمنكر), asking another for Islamic answer,
warning others, identifying, and mentioning the one who commits the major sin
openly. For example, one may warn from that who cheats people in Islamic or
worldly matters.
303.Q:
What is an-namimah النميمة?
A:
An-namimah is to convey the saying of one person to another with the
intention of causing dissension between them. Allah said
هَمَّازٍ مَشَّاءٍ بِنَمِيمٍ
(al-Qalam
11). It is a major sin. The prophet, salla-l-lahu ^alayhi
wa sallam, said:
"لا يدخل الجنة قتات"
The one
who commits this sin will not be admitted Paradise with the first batch of
comers to Paradise (al-Bukhariyy).
304.Q: What is the judgment on instigating Muslims on each other?
A: It is
haram to instigate Muslims on each other with the intention of
causing corruption, even without conveying words to them. It is also haram
to instigate the animals on one another.
305.Q: What is lying?
A: Lying
is every saying that is not truthful. The prophet, salla-l-lahu
^alayhi wa sallam, said:
"لا يصلح الكذب في جد ولا هزل"
Lying is
not beneficial neither in serious, nor in non-serious matters (al-Bayhaqiyy).
306.Q: What is the judgment on perjury?
A: It is
unlawful to swear by Allah for untruthful matter. It is one of the major
sins, since one does not glorify the name of Allah.
307.Q:
What are the words for attributing one or his relatives to adultery or
fornication (qadhfقذف)? What is the punishment for the one who does that?
A: The
wordings for qadhf are many. It is any statement that attributes someone
or any of his relatives to adultery or fornication. It is then qadhf to
that about whom it was said. It is either implicit or explicit depending on the
intention of utters it. The punishment on one who is free and does that is 80
lashes. 40 lashes would be the punishment on the slave.
308.Q: What is the judgment of cussing the companions?
A:
Cussing the companions in totality is kufr. Cussing Abu Bakr, ^Umar or
ones like them is from the major sins. Allah said
وَالسَّابِقُونَ
الْأَوَّلُونَ مِنْ الْمُهَاجِرِينَ وَالْأَنصَارِ وَالَّذِينَ اتَّبَعُوهُمْ
بِإِحْسَانٍ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا
(at-Tawbah
100). Allah praised the early converters to Islam from among the
immigrants and the Ansar and praised those who follow them with
goodness. Allah is pleased with those and they accepted worshipping Him.
309.Q: What is the judgment on the false testimony?
A: The
false testimony is from the major sins. The prophet, salla-l-lahu
^alayhi wa sallam, said:
"عدلت شهادة
الزور الإشراك بالله"
A false
testimony is so abhorrent like associating a partner to Allah (al-Bayhaqiyy).
310.Q: How does one procrastinate paying one’s debt?
A: This
happens when the person borrows money from another and agrees to pay it on a
specified date. When the time of the pay becomes due, the person procrastinates
paying the debt, although he is able to pay it. The prophet, salla-l-lahu
^alayhi wa sallam, said:
"مطل الغني ظلم"
It is a
wrongdoing on the able person who procrastinates paying the debt (Abu Dawud).
311.Q: What is the judgment on cussing a Muslim, cursing him or
ridiculing him?
A: It is
unlawful to cuss, curse or ridicule a Muslim. This also includes saying to him
any saying that hurts him unjustly. The prophet, salla-l-lahu
^alayhi wa sallam, said:
"سباب المسلم
فسوق"
Cussing
the Muslim is a major sin (al-Bukhariyy).
312.Q:
Give examples on lying about Allah and the prophet.
A: Some
of the lying about Allah leads to kufr. It is like when one deems a
thing lawful and ascribes that to Allah’s Islamic Laws, whereas Allah
has deemed this thing unlawful, and vice versa. Similarly, when one attribute
such a thing to the prophet, salla-l-lahu ^alayhi wa
sallam, knowing that the matter is not like what he said. In that, one belies
Allah and the prophet, salla-l-lahu ^alayhi wa
sallam. Some of lying about Allah and the prophet, salla-l-lahu
^alayhi wa sallam, does not lead to kufr, but is counted from the major sins.
313.Q: What is a false claim?
A: A
false claim is when the person claims against another a right that is not his.
314.Q: What is the bid^iyy divorce? Does it take place?
A: The
bid^iyy divorce is when the person divorces his wife during a period of menses,
or postpartum bleeding, or purity in which he copulated with her. This divorce
takes place even though it is unlawful.
315.Q:
What is dhiharالظهار? What are the consequences of dhihar?
A: Dhihar
happens when a person says to his wife: I now do not copulate with you just as
I don’t copulate with my mother. It is unlawful. One has to fulfill a kaffarahكفارة if
one does not divorce immediately after that. The kaffarah is to free a
Muslim slave who has no defects. If one is unable, one has to fast two
consecutive lunar months. If one is unable, one has to feed 60 poor Muslims 60
mudds. The kaffarah has to be fulfilled before the copulation. This
condition is given in al-Qur’an. Allah ta^ala
said:
وَالَّذِينَ
يُظَاهِرُونَ مِنْ نِسَائِهِمْ ثُمَّ يَعُودُونَ لِمَا قَالُوا فَتَحْرِيرُ
رَقَبَةٍ مِنْ قَبْلِ أَنْ يَتَمَاسَّا ذَلِكُمْ تُوعَظُونَ بِهِ وَاللَّهُ بِمَا
تَعْمَلُونَ خَبِيرٌ(3)فَمَنْ لَمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِنْ
قَبْلِ أَنْ يَتَمَاسَّا فَمَنْ لَمْ يَسْتَطِعْ فَإِطْعَامُ سِتِّينَ مِسْكِينًا
(al-Mujadalah
3).
316.Q:
When does one commit mistakes while reciting al-Qur’anالقران?
A: One
commit mistakes while reciting al-Qur’an if one changes the
recitation. It is unlawful even if the person does not change the meaning.
317.Q: Is it permissible for one who is able because of having
money or profession to beg?
A: If
the person has enough money to fulfill his basic needs, or is able to earn by a
profession enough income to cover his basic needs, then it is unlawful for him
to beg.
318.Q: How does one make a vow with the purpose of depriving the
inheritor?
A: This
happens when one vows before his death the money to a specified person so that
his inheritor does not inherit him. He do that in front of witnesses to make it
binding. However, such vow is not valid and cannot be fulfilled.
319.Q: How would one neglect leaving a will which states one’s
debts or trusts to others who are not known by other then the person? Give an
example on that.
A: This
happens when the person has trusts to another, does not tell anyone about them,
does not declare that in front of witnesses to preserve the right of the owner
and then dies. Such a deed is a major sin.
320.Q: How would one attribute oneself to other than one’s own
father or liberator?
A: This
happens when the person claims that he is the son of so and so knowing that he
is not as such. Such a deed is unlawful. Also, if the person claims that so and
so is his liberator knowing that his liberator is someone else, one has fallen
then in haram.
321.Q: What is meant by: to propose to a woman after a Muslim has
been engaged to her?
A: A
Muslim may become engaged to a woman by talking to the guardian of the woman
who agrees on engaging her to him. It is haram for another person
to ask the guardian for breaking the engagement and engaging himself instead to
the woman. This is unlawful, since it involves hurting Muslims and breaking the
ties among them.
322.Q: Speak about giving an answer to an Islamic inquiry without
knowledge.
A: It is
unlawful to give an answer to an Islamic inquiry without knowledge, even if the
answer given was correct. This is so according to the hadith of
the prophet, salla-l-lahu ^alayhi wa sallam, who said:
من قال في القرآن برأيه
فقد أخطأ ولو أصاب
If
one speaks about al-Qur’an by his mere opinion, then he is
sinful, even if he said the truth (at-Tirmithiyy). Another hadith
also says:
من أفتى بغير علم لعنته
ملائكة السماء والأرض
The one who gives judgment
without knowledge is cursed by the angels of the sky and earth (Ibn ^Asakir).
323.Q: What is the judgment on learning and teaching harmful
knowledge. Give an example on that.
A: It is
unlawful to learn and teach harmful knowledge except for a necessity. An
example on that would be to learn magic, sorcery and astrology.
324.Q:
What is the judgment on that who rules by other than the Law of Allah?
A: The
one who rules by other then the Law of Allah belying the Law of Allah
either claiming that this rule is better, or equal in status to the Law of Allah
is kafir. However, the one who rules by other than the Law of Allah
because of bribe or kinship and does not belie the Islamic Law has committed a
major sin and is a fasiq but not a kafir.
325.Q:
What is to wail and lamentالندب والنياحة ?
A: To
wail is to count the merits of the deceased by raising the voice like saying: O
you the one I rely on. To lament is to scream showing panic for the disaster of
death. Both of these deeds are unlawful.
326.Q: What is the judgment on the saying that encourages one to
do the unlawful or discourages one from fulfilling the obligation?
A: Every
saying which encourages one to do the unlawful or discourages one from
fulfilling the obligation is sinful. Allah said:
وَلا تَعَاوَنُوا عَلَى
الإِثْمِ وَالْعُدْوَانِ
(al-Ma’idah
2). The ayah orders the Muslims to join in ordering what is good and
avoid helping others on committing sinful deeds and transgression.
327.Q:
What is the judgment on the one who defames Islam?
A: One
commits kufr he who defames Islam or slanders, for example, al-Qur’an,
the prophets or any of the rites of Allah.
328.Q:
What is at-tazmirالتزمير?
A: At-tazmir
is to play the flute or the like and this deed is sinful.
329.Q: What is the judgment on that who refrains from commanding
the obligations and forbidding the unlawful without excuse?
A: It is
unlawful to refrain from commanding the obligations and forbidding the unlawful
without excuse. Allah said
كَانُوا لا يَتَنَاهَوْنَ عَنْ مُنكَرٍ فَعَلُوهُ لَبِئْسَ
مَا كَانُوا يَفْعَلُونَ
(al-Baqarah
79). The ayah dispraises the people of Israel who did not forbid the
unlawful.
330.Q: What is the judgment on withholding the Obligatory
Knowledge from the one who requests it?
A: It is
unlawful to withhold the Obligatory Knowledge from the one who requests it. The
prophet, salla-l-lahu ^alayhi wa sallam, said:
"من سئل عن علم
فكتمه لجم يوم القيامة بلجام من نار"
If
one is asked about the Obligatory Knowledge and one withholds it, a bridle of
fire will be put on him on the Day of Judgment (Ibn Hibban).
331.Q: Speak about laughing because a Muslim passed gas. Speak
about withholding testimony.
A: It is
unlawful to laugh on a Muslim in humiliation to him because he passed gas.
Also, it is unlawful to withhold testimony. One is sinful if there was a lawful
need for the person to testify in front of the judge and the person did not do
that. Allah said
وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ
(al-Baqarah
283). The ayah labels the one who withholds testimony as being sinful.
332.Q: Speak about returning the Islamic salutation.
A:
Sometimes, returning as-salam is a communal obligation. If a non-fasiq
Muslim salutes a group of Muslims, at least one of them has to return the salam
to fulfill that communal obligation. Hence, the others don’t have to return the
salam. However, if the salam was initiated to a specific person
of this group, that addressed person is personally obligated to return the salam
and not anyone else of the group may do that.
333.Q: When is it unlawful on one to kiss even his wife?
A: It is
unlawful to give an arousing kiss intentionally, even to the person’s own wife,
when one is in a state of ihram for hajj or ^imarh or one
is fasting the obligatory fast. Also, one, a woman for example, is prohibited
from kissing whom one is not allowed to kiss, like a man marriageable to her
other than her husband.
Section
Five:
The
Sins of the Ear
334.Q: Speak about listening to the conversation others meant to
hide.
A: It is
not lawful to listen to the conversation of others which one knew that they
dislike him to hear it; unless, they were, for example, plotting against the
Muslims. In this case, it is permissible for him to listen with the intention
of protecting the Muslims from their harm. The prophet, salla-l-lahu
^alayhi wa sallam, said:"من استمع إلى حديث قوم وهم له كارهون صب في أذنيه الآنك يوم
القيامة" If one listens
to the conversations of others without their content, molten lead will be
poured in his ears on the Day of Judgment (al-Bukhariyy).
335.Q: Mention some of the sins of the ear.
A: From
the sins of the ear is to listen to unlawful musical instruments like the
flute, guitar and to listen to unlawful similar sounds. It is also unlawful to
listen to backbiting and slandering of Muslims. One is not sinful if he hears
these unlawful things but hates them in his heart. However, one must forbid
them if able.
Section
Six:
Sins
of the Hands
336.Q:
Speak about depriving others their right when measuring by weight, volume or
arm.
A: It is
unlawful to deprive others their right when measuring by weight, volume or arm.
Al-Qur’an mentioned a kind of people who are called al-mutafifin.
Those people don’t dissipate any of their rights when taking from others by
weight, volume or arm. However, they deprive others their right when giving
them by weight, volume or arm. Allah threatened al-mutafifin
with severe torture. Allah said
(al-Mutafifin
1-3).
337.Q: Speak about stealing and its punishment.
A:
Stealing is a major sin and there is no disagreement among the Muslims about
its unlawfulness. It is necessarily known among the Muslims that stealing is
unlawful. Stealing is taking the money of others in a covert way. The
punishment of the thief if he steals one quarter of a dinar or more from
its secured place is the cutting-off of his right hand. If he steals again, his
left foot will be cut-off. If he steals once more his left hand will be cut-off
and if he steals another time, his left foot will be cut-off.
338.Q: Speak about looting, mugging, taxing and misappropriating
the spoils.
A: From
the sins of the hands is to take money openly (nahbنهب) and to take the right of others by force
unjustly (ghasbغصب). Both of these sins are major sins. This is inferred from the hadith
of the prophet, salla-l-lahu ^alayhi wa sallam: "من ظلم قيد
شبر من أرض طوقه من سبع أرضين يوم القيامة"The one who captures a
cubit of land will have it around his neck on the Day of Judgment (al-Bukhariyy
and Abu Dawud). Taxing (maksمكس) is what is taken from the traders
unjustly like 10% and the like. An-Nawawiyy said: Who says al-maks is the right
of the sultan commits kufr. Misappropriating the spoils (al-ghululالغلول) is
to take from the spoils of war before it is distributed according to Islam.
It is a major sin.
339.Q:
Speak about killing, its punishment and its kaffarah.
A:
Killing the souls which Allah forbade except by the just killing is the
greatest sin after kufr. When the person kills, the person has to fulfill a
kaffarah كفارةin all cases whether the
killing was deliberate, non-deliberate or by mistake. Al-kaffarah is to
free a Muslim slave who has no defects. If one is unable, one has to fast two
consecutive lunar months. In deliberate killing, when the Muslim is killed
deliberately unjustly, the killer is punished except if the heirs of the killed
person forgive the killer either by paying the diyahدية or free. In non-deliberate and by mistake
killing, the diyah is justified and killing the killer is not requested. The
diyah is 100 camels when the killed is a free male Muslim. 50 camels compose
the diyah for the free female Muslim. The specification of the diyah varies
depending on the type of killing.
340.Q: Speak about beating a person unjustly.
A: It is
unlawful to beat the Muslim or the dhimmiyyذمي unjustly. Likewise, it is unlawful to
frighten the Muslim by, e.g., pointing a weapon to him.
341.Q: Speak about taking and giving a bribe.
A: It is
unlawful to take or give a bribe. The author of At^ridatالتعريضات
said about the bribe: It is defined as what is offered to eradicate a right or
establish an injustice.
342.Q: Speak about burning a live animal and dismembering it.
A: It is
unlawful to burn a live animal, except if it hurts and its harm cannot be
stopped by other than burning it. In such a case, it is permitted to burn the
animal. Also, from the sins of the hand is to dismember the animal by cutting
its parts and mutilating its shape.
343.Q: Speak about playing with the dice.
A:
Playing with the dice is an unlawful deed and is from the minor sins. Playing
chess is permissible according to imam ash-Shafi^iyy’s mdhhab,
but it is disliked.
344.Q: Speak about playing that which contains gambling.
A: It is
unlawful to play that which contains gambling. The unlawful format that the
Muslims agreed upon is when the involved parties put money.
345.Q: Speak about some of the unlawful musical instruments the
playing with which is prohibited.
A: It is
unlawful to play the unlawful musical instruments like guitar, flute and piano.
346.Q: Speak about intentionally touching the marriageable woman
to one other than one’s wife. Is it unlawful, even it was without a desire?
A: It is
unlawful to touch the woman marriageable to one other than one’s wife
intentionally and without a barrier, even if the touching was without a desire.
The prophet, salla-l-lahu ^alayhi wa sallam, said: "واليدان
زناهما البطش"The two hands touch is a way that may lead to zina
(Muslim). It is permissible to touch the wife.
347.Q: Speak about depicting that which has a soul.
A: It is
unlawful to depict that which has a soul whether depicting it by giving it a
thickness or not.
348.Q:
Speak about refraining from paying one’s zakahزكاة.
A: It is
unlawful to refrain from paying zakah or part of it after it is
due and one is able to pay it. It is also unlawful to pay an invalid zakah
or to give zakah to other than its lawful recipients.
349.Q: Speak about depriving the worker from his pay.
A: It is
unlawful to prevent the worker his pay, i.e., to refuse to give it to him.
350.Q: Speak about writing what is prohibited to say.
A: It is
unlawful to write what is unlawful to utter.
351.Q: Speak about betray.
A:
Betray is opposite to sincere advice. It may take place by deeds such as to
consume the trust. It may take place by sayings such as to deny the trust. It
may take place by the conditions such as to delude the owner of the trust that
one is eligible to be trusted, while in reality one is not.
352.Q: Speak about refraining from giving the deprived what fulfills
his basic needs. Speak about saving the drowning person.
A: It is
unlawful to refrain from giving the deprived what fulfills his food and
clothing. It is also unlawful to neglect saving the drowning person. In both
case, this applies to the ma^sumمعصوم (e.g., the Muslim) and when the addressed
person is not excused from fulfilling this obligation. However, the one who is
not able to do that obligation is not sinful.
Section
Seven:
Sins
of the Private Parts
353.Q:
Speak about adultery and fornication (zina).
A:
Adultery and fornication are from the major sins. It is to insert the glens
penis into the vagina. The free, married person, male or female, who commits
this sin is punished by stoning him/her to death with medium sized stones. The
non-married, free person’s punishment is 100 lashes and to keep the person in
exile for one lunar year. The slave, on the other hand, is punished half of
this punishment. It is, then, 50 lashes and to keep the slave in exile for half
a lunar year.
354.Q: Speak about sodomy.
A:
Sodomy is to insert the glens penis into the anus. It is from the major sins.
The punishment for the one acting on the partner is the punishment for zina,
while the punishment on the partner who was acted upon is 100 lashes and to
keep the person in exile for a lunar year.
355.Q:
What is forbidden in copulating and masturbation?
A: It is
unlawful to copulate with the animals even if they were owned by one. It is
also forbidden to masturbate by the hand of other than one’s wife or female
slave. Moreover, it is prohibited to copulate with one’s wife during her
menstrual periods or during the postpartum bleeding interval, or after the
cessation of the blood and before performing the ghusl. The same prohibition
applies if the woman performed the ghusl but without the proper intention, or
without one of the ghusl conditions being satisfied. It is also unlawful to
commit zina and to commit sodomy with one’s wife.
356.Q: What nakedness is forbidden to uncover?
A: It is
unlawful to uncover the unlawful nakedness (^awrah) while in the presence of
those who are prohibited from looking at it. For example, the man cannot
uncover his ^awrah in front of other than his wife and female slave. It is also
forbidden to uncover the front and rear parts of the private area of the
unlawful nakedness for no valid reason, even if one was alone by one’s self.
357.Q:
What is the judgment on facing the Qiblah or turning one’s back to it
while urinating or defecating?
A: It is
unlawful to face the Qiblah or turn one’s back to it while urinating or
defecating in the desert without placing a barrier. The same judgment applies
if the barrier was placed, but was far from one more than three cubits away or
its height was less than two-thirds of a cubit. However, it is not prohibited
to do that deed while in bathrooms or places prepared for that. Nonetheless,
doing this is disliked.
358.Q: What is the judgment on urinating on a Muslim’s grave?
A: It is
haram to urinate on the Muslim’s grave.
359.Q: What is the judgment on urinating in a masjid?
A: It is
unlawful to urinate in the masjid, even if it was done in a container.
360.Q: What is the judgment on urinating on the exalted?
A: it is
prohibited to urinate on the exalted, that is, what is exalted per the rules of
Islam.
361.Q: What is the judgment on neglecting circumcision?
A: It is
unlawful on the pubescent to neglect circumcision. However, this is permissible
according to imam Malik.
Section
Eight:
362.Q: What is the judgment on walking towards committing a sin?
A: It is
unlawful to walk towards committing a sin, like walking to the ruler to inflict
harm on a Muslim, or walking to kill the Muslim or hurt him unjustly.
363.Q: What is the judgment on the run-away of the slave, the wife
or he who owes a right to others?
A: It is
unlawful for the slave or the wife to run away without excuse. Similarly, one
cannot run away from fulfilling a right incumbent upon him for the sake of
others such as punishment, debt, providing goodness to parents or raising the
children.
364.Q: What is the judgment on walking arrogantly?
A:
Walking arrogantly is unlawful. This is inferred from the saying of Allah
وَلا تَمْشِ فِي
الأرْضِ مَرَحًا
(al-’Isra’
37). That judgment is also supported by the hadith of the
prophet, salla-l-lahu ^alayhi wa sallam which says: من تعظم في نفسه أو اختال في مشيته لقي الله وهو عليه غضبان The one who is arrogant or walks
arrogantly deserves to be subject to Allah’s wrath (al-Bayhaqiyy).
365.Q: What is the judgment on stepping over the shoulders and
hurting the Muslims?
A: It is
haram to step over the shoulder hurting the Muslims. This is
according to the hadith related by ^Abdillah bini Bisr: جاء رجل يتخطى رقاب الناس والنبي يخطب فقال رسول الله "اجلس
فقد ءاذيت A man came
stepping over the shoulders on Friday while the prophet, salla-l-lahu
^alayhi wa sallam, was giving his speech. The prophet, salla-l-lahu
^alayhi wa sallam, then said: Sit down, you have hurt others (Abu Dawud
and Ibn Hibban). On the other hand, it is permissible to step
over the shoulders to fill an empty space provided one avoids hurting others.
366.Q: Speak about passing in front of the praying person.
A: It is
unlawful to pass in front of the praying person if the conditions for a barrier
placed in front of him are satisfied. The barrier’s height can be two-third of
a cubit or more and its distance to the person is not more than three cubits.
367.Q:
What is the judgment on stretching the feet towards the book of the Qur’an
(mushaf)?
A: It is
haram to extend the leg towards the mushaf if it is not
placed on an elevated thing, because in such a case one disrespects the mushaf.
368.Q:
What is the judgment on walking towards committing an unlawful matter or
neglecting walking to fulfill an obligation?
A:
It is unlawful to walk to commit any type of deed that Allah deemed
unlawful. Likewise, it is haram to walk away from fulfilling an
obligation. The prophet, salla-l-lahu ^alayhi wa sallam,
said: A sin of the feet is to walk to commit zina (al-Bukhariyy).
Section
Nine:
Sins
of the Body
369.Q: Speak about harming the parents.
A: It is
a major sin to harm the parents in a harsh way. The prophet, salla-l-lahu
^alayhi wa sallam, said: "ثلاثة لا يدخلون الجنة العاق لوالديه والديوث
ورَجُلَةُ النساء" Three
types of people will not be admitted to Paradise with the first batch of
Muslims: The ones who harm their parents, the ones who accept fornication or
adultery being committed by his family members (like his wife and daughter) and
the women who imitate men in dress (Ibn Hibban).
370.Q: Speak about fleeing the battle field.
A:
Fleeing the battlefield is running away from the lines of fight. If the number
of Muslims was half or more that of the blasphemers, the Muslims are prohibited
from fleeing the battlefield.
371.Q: Speak about deserting the kinship.
A: To
break the ties with one’s Muslim kinship is a major sin. This happens when one
deserts them and makes their hearts repel either by not visiting them, or by
not being charitable to them. The kinship are one’s relatives like the uncles,
aunts and their children.
372.Q: What is the judgment on harming the neighbor unjustly.
A: It is
unlawful to harm the neighbor an apparent harm, even if the neighbor was a
blasphemer who has been granted safety.
373.Q: What is the judgment on dying the hair with black?
A: It is
prohibited to dye the hair with black for women and men unless the men do it
for jihad.
374.Q: What is the judgment on the men when they imitate women in
dress and vice versa?
A: It is
unlawful for the men to imitate women in dress and vice versa. This is derived
from the saying of the prophet, salla-l-lahu ^alayhi wa
sallam:
"لعن رسول
الله صلى الله عليه وسلم الرجل يلبس لبسة المرأة والمرأة تلبس لبسة الرجل" The prophet, salla-l-lahu
^alayhi wa sallam, cursed the man who dresses like a woman and the woman who
dresses like the man (Abu Dawud).
375.Q: Is it unlawful for the man to dye with henna?
A: Yes,
it is unlawful on the man to dye with henna his hands and feet for no excuse,
because in that the man imitates the women.
376.Q:
What is the judgment on lowering the dress beyond the ankle?
A: It is
unlawful to lower the dress beyond the ankles to the ground out of vanity. If
that is done for other than vanity, it is disliked.
377.Q: Speak about interrupting the obligatory worship and the
optional deed.
A: It is
unlawful to interrupt the obligation without an excuse. It is also haram
to interrupt the optional hajj and ^umrah. It is not prohibited to
interrupt the optional prayer and fasting. The prophet, salla-l-lahu
^alayhi wa sallam, said: "الصائم المتطوع أمير نفسه إن شاء صام وإن شاء
أفطر"The one who fasts the optional fast is commanding himself. He
may fast or break the fast (al-Bayhaqiyy).
378.Q: Speak about imitating the believer mockingly.
A: It is
unlawful to imitate the believer mockingly by sayings, doings or movements. Allah
said:
يَاأَيُّهَا الَّذِينَ
آمَنُوا لا يَسْخَرْ قَومٌ مِنْ قَوْمٍ
(al-Hujurat
11). The ayah prohibits the Muslims from imitating the Muslims
mockingly.
379.Q: Speak about spying on people pursuing their defects.
A: It is
unlawful to spy on people pursuing their defects. Allah said:
وَلا تَجَسَّسُوا
(al-Hujurat
12). The ayah prohibits spying unlawfully.
380.Q: Speak about tattoo.
A: To
tattoo is to pierce the skin with a needle and spread on it a dye to become
blue. This is unlawful according to the saying of the prophet, salla-l-lahu
^alayhi wa sallam: "لعن
رسول الله الواشمة والمستوشمة"The prophet cursed the one who makes
tattoo and the one who asks for doing it for oneself (al-Bukhariyy and
Muslim).
381.Q: Speak about deserting the Muslim.
A: It is
unlawful to desert the Muslim for more than three nights without an excuse. The
prophet, salla-l-lahu ^alayhi wa sallam, said:
"لا يحل
لمسلم أن يهجر أخاه فوق ثلاث ليال يلتقيان فيعرض هذا ويعرض هذا وخيرهما الذي يبدأ
بالسلام" It is not permissible for the Muslim to desert his Muslim
brother for more than three nights. They both meet and none of them speaks to
the other. The best of them is who gives the salam first (Al-Bukhariyy).
382.Q: Speak about sitting with the one who commits major sins for
entertainment.
A: It is
unlawful to socialize with the one who commits a major sin, like the one who
drinks alcohol, while he is sinning for the sake of entertainment.
383.Q: Speak about the man wearing silk, gold and silver.
A: It is
unlawful for the man to wear gold and silver except the silver ring. He is also
prohibited from wearing the natural silk that is excreted by the worm, or the
fabric whose most of its weight is from that silk.
384.Q: Speak about the man being in privacy with a woman
marriageable to one other than his wife.
A: It is
prohibited for the man to be in privacy with a woman who is marriageable to him
other than his wife. This occurs when both of them are together not in the
presence of a third person whom one is usually shy from. In the saying of the
prophet, salla-l-lahu ^alayhi wa sallam, it was narrated:
"ولا
يخلون رجل بامرأة إلا كان الشيطان ثالثهما" When a man and woman
marriageable to him other than his wife are alone, the devil will accompany
them (at-Tirmithiyy).
385.Q: Speak about the woman who travels without the company of a
non-marriageable man to her or that of her husband.
A: It is
haram for the woman to travel without the company of a
non-marriageable man to her or her husband.
386.Q: Speak about compelling a free person to work for one.
A: It is
unlawful to compel a free person to work for one. This may take place when one
forces the free person to work for himself or for another person. Such a deed
is unlawful because the saying of the prophet, salla-l-lahu
^alayhi wa sallam, which was narrated by Abu Dawud and
others, prohibits that.
387.Q: Speak about having enmity with a righteous person (waliyy).
A: It is
unlawful to have enmity to a waliyy. The waliyy is the one who fulfills the
obligations, refrains from the prohibitions and performs some optional deeds
enormously. The prophet, salla-l-lahu ^alayhi wa sallam,
said: Allah said: "من عادى لي ولياً فقد ءاذنته بالحرب" The one who has enmity to a waliyy
deserves to be devastated by Allah (al-Bukhariyy).
388.Q:
Speak about circulating counterfeit money
A:
Circulating counterfeit money is unlawful and is counted as cheating.
389.Q: Speak about using the golden and silver utensils.
A: It is
unlawful to use golden and silver utensils and to possess them. The prophet, salla-l-lahu
^alayhi wa sallam, said:"إن الذي يأكل أو يشرب في ءانية الفضة والذهب إنما يجرجر في
بطنه نار جهنم"
The
one who eats and drinks in the golden and silver utensils deserves to have fire
in his belly (Muslim).
390.Q; Speak about assisting others to sin.
A: It is
unlawful to assist others to sin. Allah ta^ala said:
وَلا تَعَاوَنُوا عَلَى الإِثْمِ وَالْعُدْوَانِ
(al-Ma’idah
2). The ayah prohibits helping others to sin.
391.Q: What is the judgment on neglecting the obligations?
A: It is
unlawful to neglect the obligations such as praying and the like. It is also
prohibited for one to perform the obligations while violating one of their
requisites or pre-requisites, or committing an invalidator. It is also unlawful
to postpone fulfilling an obligation until its time is over when there is no
excuse for doing that.
392.Q: Speak about taking the animal as a shooting target and
hunting the animal with what kills it by its weight, or wastes its soul.
A: It is
unlawful to take the animal as a shooting target whether this was for fun or
for learning shooting. An exception for this rule is shooting an animal whose
killing is recommended, then one shoots at it with the intention of killing it
not for torturing it. It is unlawful to hunt the animal with what kills it by
its weight like a stone or with what wastes its soul like a bullet.
393.Q:
What is the judgment on the woman performing ihdadإحداد ?
A: The
woman whose husband has died is prohibited from refraining from ihdad.
Ihdad is to refrain during the post marital-waiting period
(^iddah) from adornment in clothing and other, wearing perfumes and inexcusably
leaving the home. The woman stays in ihdad during all the ^iddah
period. Woman other than the wife does not stay in ihdad for more
than three days.
394.Q: What is the judgment on staining the masjid or making it
dirty?
A: It is
unlawful to stain the masjid or make it dirty even with something not filthy
like saliva or mucus. Indeed, preserving the masjid is part of glorifying the
rites of Allah.
395.Q:
Speak about neglecting performing the hajj.
A: If
one neglects the performance of hajj after becoming able to perform
it until one dies is unlawful.
396.Q:
When is it unlawful to have a loan for a lawful purpose?
A: It is
unlawful to have a loan when one is unable to pay it back from an apparent
route without informing the lender about that.
397.Q: What is the judgment on refusing to grant more time for the
one who is unable to pay his debt?
A: One
has to wait for the unable to become able to pay his debt. If the lender knows
about that inability and neglects giving more time by inflicting imprisoning
the unable or annoying him, the lender commits sin.
398.Q:
Speak about spending money in disobedience.
A: It is
unlawful to spend money in sinning such as to spend it in buying the musical
instruments or gambling.
399.Q:
Speak about belittling the Book of the Qur’an.
A: One
of the sins of the body is to belittle the Book of the Qur’an.
That is, one commits what indicates refraining from glorifying it. Likewise,
one sins if he does that with the books of Fiqh, hadith
and interpretation, if, e.g., one uses them as a pillow.
400.Q: Speak about changing the property line marker and about
using the street unlawfully.
A: One
of the sins of the body is to change the line marker of the property by
including some of the property of one’s neighbor in his property. One also
commits sin if one uses the street in a way that harms the people passing by.
The prophet, salla-l-lahu ^alayhi wa sallam, said:"ولعن الله من
غير منار الأرض" Allah
damned the one who changes the line marker of the property (Muslim).
401.Q: What is prohibited in using the borrowed thing?
A: It is
prohibited to use the borrowed thing in other than what one is permitted to use
it for. It is unlawful to keep the borrowed thing longer than the permitted
time or to lend it to someone else without permission of the lender.
402.Q: What is the meaning of preventing others from using what is
permissible? Speak about some of the permissible things pertaining to that.
A: It is
unlawful to prevent others from using the permissible things. This includes the
things that are accessible to others in the general and particular sense. This
includes the pasture, collecting firewood from the un-owned land, extracting
salt, gold and silver from their un-owned origin and using water for drink. The
prophet, salla-l-lahu ^alayhi wa sallam, said: "المسلمون
شركاء في ثلاثة الماء والكلأ والنار"Muslims share three things:
Water, pasture and firewood (Abu Dawud).
403.Q: When is it permissible to use the lost and found article?
A: It is
permissible to use the lost and found article after notifying the public about
it during the Islamic required time. After that time one then includes it in
one’s possession with the intention of compensating its owner if that person
becomes known.
404.Q: Speak about sitting in a place in which disobedience is
seen committed.
A: It is
unlawful to sit in a place for no excuse while seeing disobedience being
committed.
405.Q: Speak about intruding in banquets.
A: It is
unlawful to enter to banquets without permission such as to go there without
being invited. The person, moreover, in this case has not been informed about
the organizers welcoming his coming or permitting him to enter. Likewise, it is
unlawful to go in if they have admitted him out of shyness.
406.Q: Speak about neglecting treating one’s wives with equity.
A: It is
unlawful upon one to treat his wives without equity such as to spend on one the
obligatory spending or stay at her place more than the others. One does not
have to love them or copulate with them equally.
407.Q: Speak about the going out of the woman wearing perfumes.
A: It is
unlawful for the woman to go out of the home wearing perfumes with the
intention of tempting the men. On the other hand, if she went out wearing
perfumes or with adornment and did not have that intention and did not uncover
what she is obligated to cover, she is not sinful. This deed is disliked,
though.
408.Q: Speak about sorcery.
A: It is
unlawful to practice sorcery, learn it and teach it.
409.Q: Speak about rebelling against the caliph.
A: One
of the sins of the body is to rebel against the caliph. It is not permissible
to fight him to replace him with another, even if he is committing major sins.
410.Q: When is it unlawful to accept taking care of an orphan or a
mosque or acting as a judge.
A: It is
unlawful to accept taking care of an orphan or a mosque or acting as a judge or
the like when one knows of himself the inability to fulfill such a task.
411.Q: Speak about giving shelter to an unjust person.
A: From
the sins is to give a shelter to an unjust person to help him in preventing
others from gaining their rights from him. The prophet, salla-l-lahu
^alayhi wa sallam, said: "لعن الله من ءاوى مُحْدِثاً" Allah damns that who gives shelter to the unjust person
(Muslim).
412.Q: Speak about terrorizing Muslims.
A: It is
unlawful to terrorize Muslims and frighten them without a right.
413.Q: What is the judgment on waylaid? What is the punishment on
the one who does that?
A: It is
unlawful to waylay whether one kills, takes money or not. The waylayer is
punished according to his crime. This may be a punishment, or cutting-off his
right hand and left foot and then if he repeats that his left hand and right
feet will be cut-off, or killing him, or killing him and then hanging his body
on a pole. In this case, if the waylayer was a Muslim, he will prayed for and
buried.
414.Q: Speak about fulfilling a vow.
A: It is
unlawful to neglect fulfilling a vow. However, if the vow was for committing a
sin or doing a non-rewardable deed, one is not obligated to fulfill it.
415.Q:
Speak about continuing fasting for two or more days without eating or drinking anything.
A: It is
unlawful to continue fasting for two or more days without intentionally eating
or drinking anything in night.
416.Q: Speak about occupying someone else’s seat.
A: It is
unlawful to occupy the seat of the Muslim and to take his turn. For example,
the teacher is giving a class, leaves his seat for a short while and comes back
to find that another person has occupied his place for no valid reason.
Repentance
417.Q: From what things one has to repent?
A: To
immediately repent from all the small and big sins is an obligation.
418.Q: What is repentance?
A:
Repentance is regretting, refraining and intending not to commit the sin after
that. If the sin was leaving out an obligation one makes it up and if it
involved neglecting a right to a human, one satisfies it or seeks the person’s
pardon.
419.Q:
If one repents for a sin committed because he lost money or a worldly affair and not out of being sorry for
disobeying Allah, would that fulfill the conditions of repentance?
A: No,
such a thing is not sufficient.
420.Q:
Is it required upon one to ask Allah for forgiveness with his tongue for
his repentance to be valid?
A: No,
it is not required upon one to ask Allah for forgiveness with his
tongue. That is, one does not have to say with his tongue: I ask Allah
for forgiveness, for his repentance to be valid.
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