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Ritual System:
These questions have been posed to Sheikh Omar Bakri Muhammad - Principal Lecturer of the School of Shari'ah

The Reality on the Ground!

Find Question Quickly

- Are 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 in Makkah.


- 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 necessity.

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 a Madhab?

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:

1) Muslim
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 Language
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 Definitions.

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 matter.

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 I'lma).


- 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) are:

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 v2 p367

SHAFI'ES: 7- Kitaab Tuhfat-ul-Taalib For Imam Al-Ansaari p272 8- Kitaab Mughnie Al-Muhtaaj for Imam Al-Sharbeeni v3 p289

HANBALIS: 9- Kitaab Al-Mughnie For Ibn Qudaamah V7 p118

ZAHIRIS: 10- Kitaab Al-Muhalla For Imam Ibn Hazm v8 p380
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, Ibn Majah)


- 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) in Prayer?

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'


- Seeking 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 your guidance!
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 (SWT).


- 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 towards it.'

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 Ghusl
3. Ear Wax (Al-Sumaagh): Doesn't break Wudu' or Ghusl
4. Breast Milk (Al-Haleeb) : Doesn't break Wudu' or Ghusl
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): Break Wudu'
14. Blood of Menstruation (Damm ul-Haidh): Break Ghusl
15. Blood of After birth (Damm ul-Nifaas): Break Ghusl
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 Hanbalis.


- 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 Al-Akbar).
2- The Lesser Ritual Ablution (Al-Wudoo or Al-Gusul Al-Asghar)

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 Muslim etc.
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:
1- Eid-ul-Fittr
2- Eid-ul-Adhha
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 ul-Adhha etc.

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 is prohibited.


- 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 away!


- 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 verses:

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!" [EMQ 41:44]

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 ul-Qabr?

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 life.
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 implement it.


- Are we allowed to perform Tawassul?

Tawassul by people living or dead is Haraam and sin.


- 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 that night.

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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Khilafah II

This sequal will dominate world politics for all mankind, forever.



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