System: These questions have
been posed to Sheikh Omar
Bakri Muhammad - Principal Lecturer of
the School of Shari'ah
The Reality on the Ground!
Non-Muslims allowed to visit the mosque?
It is permissible for Kafirs to visit the
mosque in order to know about Islam or to negotiate
a treaty with the leader of the Islamic state (as
in at the time of the Messenger Muhammad (saw)) But
it is not allowed for Kafirs to promote their kufr
ideas or party in any Mosques. However, it is not
permissible for Kafirs to visit Al-Masjid Al-Haraam
- Are Bareilwis Muslims or Non-Muslims?
Bareilwis are Muslims and definitely not
Kafir. As far as the Messenger Muhammad (saw) is
concerned, he is dead as far as this life is concerned
and that is what Bareilwis believe. He (saw) is
not Hazar nor is he Nazer and the evidences that
the Bareilwis refer to for this are very weak. However
if somebody believes that the Messenger (saw) is
Hazer and Nazer based on weak interpretation then
he/she is not kafir as long as he/she does not deny
what they must believe from Islam by necessity.
As for him (saw) being Nur as light is concerned
he (saw) is a human being like us but he is also
a Messenger. However one of his attributes that
he is Sirajan Muniraa i.e. Nur as guidance (Haadi)
but he is definitely not 'light'.
'Nur' in Arabic means the following: Al-Nur is
one of the names and attributes of Allah (SWT) Al-Nur
is the name of Chapter 24 of the Qur'an Al-Nur is
an attribute of Al-Taworat Al-Nur is light Al-Nur
is the deed of Martyrs Al-Nur is a type of tree
and flower Al-Nur is knowledge Al-Nur is an attribute
of the Qur'an Al-Nur is guidance (one of the attribute
of the Messenger Muhammad (saw). So, He (saw) is
not Nur and the evidences that the Bareilwis refer
to are very weak however if somebody believes that
the Messenger Muhammad (saw) is Nur based on weak
interpretation he/she not kafir as long as he/she
does not deny hat they must believe from Islam by
As far as Ahmed Raza Khan Bareilwi being a British
agent is concerned I do not know much about Sheikh
Ahmed Raza Khan Bareilwi, however I have heard from
many Muslims that he was a trustworthy Muslim and
I believe the above accusation is part of the propaganda
against Muslim activists and scholars.
- Who is obliged to forbid Munkar?
Munkar which is known from Islam by necessity is
Fard upon the scholar and the imitator (mukallid)
to forbid and the same applies to enjoining the
Ma'rouf. For example to forbid fornication or to
call for Islam. However the Munkar which is not
known from Islam by necessity is obligatory to be
forbidden by those who know about them i.e. the
scholars. For example, forbidding credit cards and
insurance etc....As for the Mukallid he is not sinful
if he does not forbid the Munkar which is not known
from Islam by necessity even if he knows about it.
However if he forbids it he gets reward but it is
not an obligation upon him/her.
- Are we obliged to follow
Muslims are obliged to follow, obey, worship
and submit to none but Allah (swt), in other words
Muslims are obliged to follow the Wahi (revelation)
only (the revelation is the Qur'an and the Sunnah).
However Allah (swt) permits those who do not have
knowledge about a matter to ask those who have got
knowledge about it. Allah (swt) says 'ask
those who have knowledge (Ahl Al-Zikr) if you don't
know' and this verse specifies that we must
ask people of knowledge i.e. Scholars if we do not
know the answer. And the Messenger Muhammad (saw)
said 'the scholars are the inheritors of the I'lm
from the prophets'. The scholars are subjective
to their area of knowledge and Taqwa. Some of them
have wider knowledge than others and some of them
are more active and pious. However, it is not allowed
for a Muqallid to ask for Hukm Shar'ie i.e. a divine
rule except from those who have got knowledge. In
addition one cannot follow a non-scholar on what
he has outweighed since in order to outweigh different
opinions of Mujtahids (scholars) one must necessarily
be a Mujtahid i.e. scholar himself.
Note: Muslims must not follow government scholars
nor those who contradict what is known from Islam
by necessity or those who are not in the front line
of the struggle for the vital issues e.g. Khilafah,
Jihad for liberation etc.
- What are the different
types of scholars?
Firstly, there is no divine classifications
or divine degrees for scholars in Islam. All classifications
and degrees are man-made and they are Mubaah (permissible).
However, the conditions of a Mujtahid i.e. Juristic
Scholar among the classical scholars are to be:
2) Mature (Baalegh)
3) Sane (A'aqel)
4) Trustworthy (A'del)
5) To have sound senses (Saleem ul-Hawaas)
6) To have least amount of knowledge of the Arabic
7) To have Knowledgeabout the Foundations of Islamic
Jurisprudence (Usul ul-Fiqh) i.e.:a) I'lm Al-Adillah
Al-Ijmaaliyyah Wa Al-Qawaa'ed Al-Kulliyyah or knowledge
about the Sciences of the General Evidences (GE)
and of the General principles (GP) e.g. Ulum ul-Qur'an,
Ulum ul-Hadith I'lm ul-Ijmaa, I'lm ul-Qiyass etc…
Note: there are more than 22 GE and about 270 GP.
Usul ul-Fiqh involves the study of the following
sciences: b) I'lm Al-Ahkaam Al-Shari'yyah or the
Science of The divine Rules c) I'lm Dalalaat ul-Alfaaz
Wa Ma'aneeha or the Science of the Linguistic Meanings
and Indications d) I'lm Al-Ta'adul Wa Al-Tarjeeh
or the Science of balancing -&- outweighing
the Evidences e) I'lm Al-Ijtihaad Wa Al-Taqleed
or the Science of Juristic Exertion -&- Imitation
f) I'lm Al-Muqadimaat Wa At-Ta'rifaat As-Shar'iyyah
or the Science of the Shari'ah Introductions and
The classifications among some of classical scholars
regarding the levels of Mujtahid is as follows:
1- Mujtahid Muttlaq (or Mujtahid Mustaqill or an
Independent Mujtahid). He/she is the one who lays
down his/her foundations of Islamic Jurisprudence
(Usul ul-Fiqh) and derives his/her own Furu' i.e.
Fiqh (or divine rules) from it.
2- Mujtahid Muntasib (or Mujtahid Gheir Mustaqill).
He/she is the one who follows the foundations (or
Usul) of a Mujtahid Muttlaq but derives his/her
own Furu' i.e. Fiqh (divine rules).
3- Mujtahid Mazhab (or Mujtahid Muttabi'). He/she
is the one who follows the foundations (usul) and
Furu' i.e. (Fiqh) of a Mujtahid Muttlaq.
4- Mujtahid Murajjih (or Mujtahid Gheir Muttabi').
He/she is the one who outweighs between the foundations
and Furu' i.e. between the Fiqh of many Mujtahidoun.
5- Mujtahid Mustakhrij. He/she is able to qualify
the statement that has been attributed to any Mujahids
in Usul or Furu (Fiqh).
6- Mujtahid Mas'alah. He/she is able to extract
a Hukm in a particular subject or a Hukm for a new
Note: The requirements for all of the above levels
are the prerequisites of a Mujtahid. Regarding myself
I am Taalibu I'lm i.e. a student (Wa Qul Rabbi Zidni
- Who has written about Duress?
Our Imaam Al-Shaaf'ie (ra) does not accept any Ikraah
(duress) or Idhtiraar (Compulsion) if it's not life/death
(Mulji'). However, the classical scholars who wrote
about Al-Ikraah Al-Mulji' (the duress of life/death)
or Al-Idhttiraar Al-Kaamel (Compulsion of life/death)
HANAFIS: 1- Kitaab Al-Badaa'i For Imam Al-Kasaani
V7 p175 2- Kitaab Tak,ilat Fatih Al-Qadeer For Imam
Al-Kamaal Bin Al-Hamaam V7 P292 3- Kitaab Tabieen
Al-Haqaa-eq For Imam Al-Zai'ali V5 p181 4- Kitaab
Durarr Al-Hukaam For Imam Minla Khusro v3 p269 5-
Kitaab Al-Durr Al-Mukhtaar For Ibn A'abideen v8 p88
MALIKIS: 6- Kitaab Al-Sharih Al-Kabeer For Imam Al-Dardeer
SHAFI'ES: 7- Kitaab Tuhfat-ul-Taalib For Imam Al-Ansaari
p272 8- Kitaab Mughnie Al-Muhtaaj for Imam Al-Sharbeeni
HANBALIS: 9- Kitaab Al-Mughnie For Ibn Qudaamah V7
ZAHIRIS: 10- Kitaab Al-Muhalla For Imam Ibn Hazm v8
NB: We must ignore the opinions of the modern Scholars,
government Scholars and sleeping or careless ones
and their followers.
- Are we allowed to debate about Islam without knowledge?
Stop debating verses and Ahadeeth without
to know their circumstances…. and remember Allah (swt)
says: "Yet there is among men such a one as
disputes and debating Allah's deen, without knowledge
and without guidance….[EMQ 22:8]…
And says: "Those who dispute and debate about
the verses of Allah without any authority (I'lm) bestowed
on them-there is nothing in their breasts but (the
quest of) greatness, which they shall never attain
to: seek refuge, then, in Allah: it is he who hears
and sees (all things) [ EMQ 40:56]
And the Messenger Muhammad (swt) said: "The best
amongst you is the one who stop arguing on the verses
of Allah even if he is right…." (Baihaqi, Tabarani,
- Can we wear
something Haraam whilst praying?
It is not allowed to pray while your aworah
is uncovered or while you are wearing something Haram
e.g. a leather Jacket made from unslaughtered animals
or from leather of Haram types of animals e.g. dogs,
pigs, or whilst wearing very tight jeans or wearing
jeans which have leather from pigs, dogs or unslaughtered
animals or whilst wearing a gold ring etc.
- Are we allowed to stand with our hands by our side (Isbaal)
Isbaal Al-Yadein in Salat is the opinion of
Imaam Malik (i.e. the Maliki school of thought) and
Imaam Ja'far (i.e. the Ja'fari or Imaami school of
thought) and the Ibaadhi, Hadawie and Zeidi schools
of thought etc.. It is a legitimate opinion, however,
the strongest opinion is to put your hands on you
chest during Salat.
- Do Muslims have to study Arabic?
Studying Arabic is not Fard (obligatory) upon
every Muslim (i.e. Al-I'lm Al-Dharouri) but studying
Islam is Fard upon every Muslim (i.e. Al-I'lm Al-Dharouri
or what every Muslim must know from Islam by necessity).
Hence although this is Fard (obligatory) upon every
mature, sane Muslim, studying Arabic language is a
condition for a Mujtahid i.e. a Juristic Scholar.
- Are we
allowed to kiss the Qur'an?
It is Haram to kiss the Qur'an as a matter of worship
(I'badah) i.e. as a ritual act. However It is permissible
(Mubaah) to kiss the Qur'an otherwise. It is reported
by Imam Al-Nawawi (ra) that when Ikrimah (ra) used
to see the Qur'an he used to put it on his head and
kiss it and show respect for it by saying "This is
the book of Allah, this is the book of Allah." in
front of some Sahabah. In addition in Hanafi Fiqh
it is permissible by analogy to kiss the Qur'an the
way we kiss the black stone in the Ka'bah and it is
reported of Imam as-Suyuti (ra) that he said 'it is
good to kiss the Holy Qur'an and the black stone because
both are to be seen as gifts from Allah'
knowledge - Fard?
It is Fard (obligatory) upon every Muslim
to seek knowledge (tadabur of the Qur'an and Sunnah)
at all times. The Messenger (saw) said 'seeking knowledge
is obligatory upon every Muslim'
But in order to seek knowledge you have two choices:
1- Either you open the book of Al-Qur'an or the books
of Al-Ahadeeth without knowing how to apply them let
alone how to read them or understand them (!) and
you let your inspiration and desire (Hawa) become
2- Or you ask trustworthy scholars (not Awliya). For
Allah (swt) says 'Ask people of knowledge (scholars)
if you don't know'
Therefore it is obligatory to ask scholars (not Awliya)
and learn from them instead of pretending that we
are able to have Tadabur from an English version of
a so-called 'Qur'an' and the Sunnah. If you do not
trust a particular scholar please contact those who
you trust. The Scholars are obliged to answer your
questions (if they know) and to explain the divine
rule in order that you can know the Hukm of Allah
- When should we do Salatul Istikharah?
It is recommended to do Istikharah (ritual
consultation) in order to incline towards a decision.
The conditions of Istikharah are:
1. Islam, (Al-Islaam)
2. Maturity (Al-Bulough)
3. Sanity (Al-A'qel)
4. Ritual purity (Taharah),
5. The permissibility of the subject he/she wants
to consult about i.e. it is prohibited to consult
to do something prohibited or obligatory, rather the
subject matter must be permissible.
My adpoted method of Istikharah is: Offer two Rakkah
Nafilah and during your last sujoud you say: 'O' my
lord if (so and so) is good for me or my deen in this
life and in the Hereafter show me some signs or let
my heart incline towards it. O' my lord if (so and
so) is bad for me or for my deen in this life or in
the Hereafter show me some signs or let my heart decline
Note: It is better to do it after your Tahajud (night
prayer) or after your Salat ul-Fajr. If you get no
answer try it for three days and every time you wake-up
consult your heart even if you don't see any signs.
However it is not obligatory to follow what you see
in your dream (royah) rather it's a recommended.
- Do I have to make up missed Fast and Prayers?
It is Fard (obligatory) to make them up (prayers
and Fasts) if you are physically capable otherwise
you must pay Kaffarah (a divine fine as recovery).
- Which discharges require
Wudu' or Ghusl?
The Different types of human discharge:
1. Tears (Al-Dami') : Doesn't break Wudu' or Ghusl
2. Eye Fluid (Al-Ramad): Doesn't break Wudu' or
3. Ear Wax (Al-Sumaagh): Doesn't break Wudu' or
4. Breast Milk (Al-Haleeb) : Doesn't break Wudu'
5. Sweat (Al-A'raq): Doesn't break Wudu' or Ghusl
6. Saliva (Al-Lu'aab): Doesn't break Wudu' or Ghusl
7. Phlegm (Al-Balgham): Doesn't break Wudu' or Ghusl
8. Nasal discharge (Al-Mukhaatt): Doesn't break
Wudu' or Ghusl
9. Vomit (Al-Qaie): Break Wudu'
10. Internal Blood from cut (Al-Damm): Break Wudu'
11. Urine (Al-Bawol): Break Wudu'
12. Excretion (Al-Ghaa-ett): Break Wudu'
13. Blood of Vein (female) (Damm ul-Istihadhah):
14. Blood of Menstruation (Damm ul-Haidh): Break
15. Blood of After birth (Damm ul-Nifaas): Break
16. Placenta (Al-Khalaass): Break Ghusl
17. Sperm (Al-Manie): Break Ghusl
18. Fluid of desire (Al-Mazie): Break Wudu'
19. Fluid after Urine (Al-Madie): Break Wudu'
20. Worms (Al-Doud): Break Wudu'
21. Inflammatory Liquid (Al-Qaieh): Break Wudu'
22. Food Seeds (Al-Hassa): Break Wudu'
23. Anal Wind (Zuraat): Break Wudu'
24. Vaginal Wind (Reeh): Break Wudu'
25. Vaginal Water (Maa Al-Tuhur): Doesn't break
Wudu' or Ghusl
26. Vaginal Fluid of desire: Break Wudu'
27. Vaginal Fluid of Ejaculation: Break Ghusl
NB: To break Wudu' means to break the small Ritual
Purity whereas to break Ghusl means to break the
big Ritual Purity. However Ghusl is obligatory upon
a Muslim if he/she become drunk, intoxicated or
completely unconscious and in the case of temporary
insanity, sexual penetration or contact between
the private parts for Shafi'es and in the case of
ejaculation, wet dreams and wearing perfume outside
home by women and in the case of menstruation, blood
of the after birth and riddah i.e. Apostasy for
- Does doing Ghusl mean Wudu' is performed?
Q: Is it enough to take a bath instead of
making wudoo or should you also make wudoo right after
the bath? What about the niyyah?
The Ablution (Al-Ightisal) in Islam is a Ritual act
and divided to two divisions:
1- The Greater Ritual Ablution (Al-Gusul or Al-Gusul
2- The Lesser Ritual Ablution (Al-Wudoo or Al-Gusul
The Definition of Al-Gusul (i.e. The Greater Ritual
Ablution) in Juristic Terminology: 'Al-Gusul is
pouring pure water (i.e. Al-Maa At-Tahour) jointly
with ritual intention (i.e. Niyyah to remove the greater/majorritual
impurity Al-Hadath Al-Akbar) upon the whole body in
a specific ritual way.'
The Types of Gusul (i.e. The Greater Ritual Ablution):
1) Al-Ghusul ul-Waajib i.e. The Obligatory Greater
Ritual Ablution e.g. Gusul from Janabah, Haidh etc.
2) Al-Gusul ul-Manboub i.e. The Recommended Greater
Ritual Ablution e.g. Gusul for Friday prayer, Gusul
of Eid etc.
3) Al-Gusul ul-Haraam i.e. The Prohibited Greater
Ritual Ablution E.g. Gusul of Neirose day or the day
of fire etc.
4) Al-Gusul ul-Makrouh i.e. The Disliked Greater Ritual
Ablution e.g. Gusul of doubt.
Note that Gusul is not a shower but a ritual act and
therefore it requires Niyyah i.e. Ritual intention.
The Definition of Al-Wudoo (i.e. The Lesser Ritual
Ablution) in Juristic Terminology: Al-Wudu is pouring
pure water (i.e. Al-Maa At-Tahour) jointly with ritual
intention (i.e. Niyyah to remove the lesser ritual
impurity Al-Hadath ul-Asghar) upon specific parts
of the body in a specific ritual way.
The Types of Wudoo (i.e. The Lesser Ritual Ablution):
1) Al-Wudo-ul-Waajib i.e. The Obligatory Lesser Ritual
Ablution e.g. Wudoo for Salaat i.e. prayer etc.
2) Al- Wudo-ul-Manboub i.e. The Recommended Lesser
Ritual ablution e.g. Wudoo before Gusul etc.
3) Al- Wudo-ul-Haraam i.e. The Prohibited Lesser Ritual
Ablution e.g. Wudoo from Wudoo or from touching a
4) Al- Wudo-ul-Makrouh i.e. The Disliked Lesser Ritual
Ablution e.g. Wudoo for the next salat before its
time has entered etc.
Note that Wudoo is not cleanliness rather it is a
ritual act therefore it requires Niyyah i.e. Ritual
intention. In addition Wudoo is different from Gusul
therefore the opinion I follow is that Gusul from
Janabah is not enough for Salat rather we must perform
Wudoo for Salat even just after the Gusul. In addition
one of the conditions of Wudoo is that you Aworah
must be covered whereas that is not the case in Gusul.
- Are Muslims allowed to celebrate Birthdays?
Celebrations can be divided into two:
1- Ritual Celebrations
2- Worldly Celebrations
The types of Ritual Celebrations:
NB: The days of Eid are the only ritual celebrations
for Muslims (wherever they are) and they are celebrated
in particular ritual ways e.g. to pray Eid prayers
is an obligation of sufficiency (i.e.Fard Kifayah
upon Muslims Wherever they are) besides breaking ones
fast in Eid-ul-Fitr and to slaughter Qurbaani in Eid
The types of Worldly Celebrations:
1- Birthdays e.g. Your own / wife's / family members.
2- The Birthday of the Messenger Muhammad (saw).
3- Graduation days,
4- Marriage anniversaries,
5- Business anniversaries etc.
The divine general principle on worldly celebrations
is that they are permissible (Mubaah) until the
divine text (Nass Shar'ie) states otherwise. However
It is prohibited to call the above celebrations
"Eid" because "Eid" is a ritual celebration as a
matter of worship (I'badah). In addition, it is
prohibited to free Mix in the above celebrations
or to join the above celebrations with any Haram
acts e.g. the serving of alcohol or to imitate the
Kuffar in their religious or ritual celebrations
- What is the status of Milad un Nabi?
The claim that classical scholars like Ibn
Taymiyyia and others have said that it is a good action
and is necessary is not correct. The fact that Christians
celebrate Jesus's (as) birthday does not mean that
we should also celebrate Mohammed's (SAW) birth-day
because 'his way (his deen) is surely the correct
way whereas the Christians are in error' as some people
say, because imitating the Kuffar in their ritual
celebrations is Haram. The claim that classical scholars
have recommended that we celebrate the Prophets birthday
so that we can get closer to him is incorrect and
to say that the Sahaba did not celebrate the Prophets
birthday because he was with them when he was living
is also not a valid argument because they did not
celebrate the prophet's birthday even after he passed
- What to do when the time of Ishaa is difficult to find?
In, for example, Canada people face some
problems regarding the end of the time of Ishaa
prayer. If the time of Ishaa is difficult to be
established for any reason the Juristic guidelines
amongst the schools of thought is as follows:
For Hanafi: The time of Ishaa will start after a
third of the third of the night and finish by mid-night.
For Maliki: They will combine Maghrib with Ishaa.
For Shafi'ie: The time of Ishaa prayer will start
after a third of
the night until Fajr.
For Hanbali: The time of Ishaa will start after
a third of the night and finish by mid-night.
The Middle of the night in Islamic Jurisprudence
is the middle between Maghrib (sunset) and Fajr
(Dawn); i.e. from the beginning of Maghrib until
the beginning of Fajr (dawn).
Note: The new day in Islam starts from Maghrib
time. Hence the midnight time is not 12:00 because
the night in Islam start from the beginnig of
Magreb time (i.e. the sun-set) until Fajr time...However,
It is recommended to pray all your salaat during
the Fadheelah-time (in the beginning) I'shaa salaat
before the end of the third of the night... but
your I'shaa salaat can be offered up to the time
of Fajr according to Maliki, Shafi'ie and in one
opinion of Ahmed bin Hanbal... but it is Makrouh
in Hanafi Fiqh to delay salaat ul-I'shaa until
after midnight time. Divide the time from the
sunset until the time of Fajr if you wish to know
the midnight time.
- Can we make the Sujood for prayer on anything?
Prostration (Sojoud) must be on earth (Ardh)
or any pure object from the earth provided it's a
floor e.g. not on a table or on the bed. The reality
of some mats is that they are compressed Petrolane
plastic mats covered by clear nylon. It is not allowed
to pray on Petrolane mats nor on nylon. However, it
is allowed to pray on paper or newspaper provided
it is clean from any alcohol used in inks.
- Can we use the Qur'an as a Medicine?
This question is a controversial one because
there are some Muslims who believe the Qur'an is a
medicine for the body! However in order to understand
the topic properly let us reflect upon the followings
Allah (swt) says: "We sent down in the Qur'an
that which is a healing and a mercy to those who
believe: to the unjust it causes nothing but loss
after loss" [EMQ 17: 82] and Allah (swt)
says: "Had we sent this Qur'an in a language
other than Arabic, they would have said: why are
not its verses explained in detail? What! A book
not in Arabic and a messenger an Arab? Say: it is
a guide and a healing to those who believe, and
for those who believe not, there is deafness in
their ears and blindness in their eyes: they are
(as it were) being called from a place far distant!"
Most of the Qur'anic commentaries state that healing
in the above verses is for the broken spirit and
confused mind and not for body and the indication
for this is that it is not the body within the verses
that is not being healed for non-Muslims or oppressors.
However, some Muslims confuse Al-Rroqiyah (Qur'anic
Incantation) as healing of the spirit with seeking
medicine for the body.
Note: Al-Rroqiyah: Qur'anic Incantation e.g. to
recite Al-Mu'awazataan or the last two Surah of
the Qur'an: Al-Falaq And An-Nas is recommended (Manboub).
Seeking treatment for the body is also recommended
because of the Hadith of the Messenger (saw): "Oh
servants of Allah seek treatment for Allah did not
create a disease but He created a treatment for
it except Death".
In fact Allah (swt) sent down the Qur'an in order
to guide us in all spheres of life. Allah (swt)
informs us why He sent down the Qur'an. Allah (swt)
says: "We have sent down to you the Book in
truth, to rule and judge between people, as guided
by God" [EMQ 4:105] And Allah (swt) says:
"We have sent down to you the Book explaining
all things, a guide, a mercy and glad tidings to
Muslims" [EMQ 16:89].
From the above verses and many others we have been
informed that the role of Qur'an is guidance (Hudan
Lil-Nas) and cannot become a means of superstition
e.g. to be written on a piece of paper and hang
on the cloth as an amulet (Tamimah) or to be put
in cup of tea as so-called 'treatment'!
- Do you believe in Azhaab
Q "It has been claimed that you deny
the torture of the grave and it has been further
claimed that you have stated that if any believes
in the torture of the gave, they are sinful"
The above claim is not correct, full of distortion,
misquoting and fabrication. However, for your
information that I believe in the question of
the grave i.e. Soual-ul-Qabr), and I believe in
the punishments of the grave i.e. (A'zaab-ul-Qabr),
and the enjoyments of the grave i.e. (Na'eem ul-Qabr)
like the way I believe in Allah (swt). May Allah
(swt) protect all of us from the punishments of
the grave. Ameen.
- What deeds can we do to help the dead?
Nothing could help a dead person except
one of three:
1- His Good deed (according to Islam) during his/her
2- Du'a of His/her Children beside Muslims.
3- I'lm or Fiqh he/she left or transmitted to people.
Further, The Qur'an has a particular role as the
main source of Legislation. it is not allowed to
be use as (Ta'weez, Hijaab or for medical or to
read for a dead person). As far as I know there
is no sound divine evidence saying that if you read
the Qur'an over or for a dead person it will benefit
him/her. As for the Du'a issue, the dead person
will be benefit from the Du'a whether as a Qur'anic
or Hadeeth Du'a.... but as fas as recitation is
concern is will benefit the living people if they
- Are we allowed to perform Tawassul?
Tawassul by people living or dead is Haraam
- Is there any such thing as
Shabi Baraat in the Sunnah? The Messenger Muhammad (saw) informed us that
on the night of the 15th of Sha'baan Allah
(SWT) reviews the actions of his servants, however
this is informative (Ikhbari) and there is no request
in the divine texts (whether the Qur'an, Sunnah, Ijma
As-Sahabah or Qiyas) to make Qiyyam specifically on
As for fasting the following day according to the
Shaafis and Malikis all fasts were abrogated by
the legislation of the fasting of ramadaan upon
the believers; apart from that of Mondays and Thursdays
and the six days of Shawaal. Whereas for Hanafis
the fasts which were obligatory before, such as
that in Shabaan, are now recommended including to
fast on the 15th of Shabaan.
The fact that Allah (SWT) is reviewing our actions
has led some Sufi minded people to suggest that
it would be nice for Allah (SWT) to find us in prayer
while he is doing this review. In response Sheikh
Omar said that this review of our actions is the
business of Allah (SWT) and we cannot fool Allah
(SWT) by staying all night in prayer on that night
while we do not do our obligations every day as
requested normally. We are thereby only fooling
ourselves despite the fact that there needs to be
detailed evidence for any action in Islam for it
not to be rejected on the day of Judgment.
- If someone swears by Allah
not to do something and then does it, what is the
status of this Muslim?
The answer is subject to what the oath is
made for. If it is made to do a duty and is broken
then one needs to pay Kafara of either freeing a slave
or fasting three days or feeding ten Miskeen but there
is no need to ask forgiveness, indeed the Messenger
Muhammad (saw) used to make an oath and find something
better, which would make him break the oath and make
Kafara. If the oath is not to do something Mubah and
it is broken then you must ask forgiveness and pay
Kafara. To make an oath not to do something Haram
is not valid in the first place. To say Wallahi is
a Kassam which is not required to be done in the presence
of others anyway, and will constitute an oath with
the consequences discussed above.
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