NewStats: 3,259,435 , 8,170,100 topics. Date: Sunday, 25 May 2025 at 12:36 AM 4o5e1q

Moderate (as an adjective) means average in amount, intensity, quality or degree!

Moderation in Islam means that one does not exaggerate and go beyond the limit set by Allaah, and that one does not neglect it and fall short of the limit set by Allaah.

Moderation in religion means following the example of the Prophet (peace and blessings of Allaah be upon him). Exaggeration means trying to do more than he did, and negligence means not reaching that level.

For example, a man says, “I want to spend all night in prayer (qiyaam al-layl), and never sleep all my life, because prayer is one of the best acts of worship, so I want to spend the entire night in prayer.” We say, this is going to extremes in the religion of Allaah, and this is not right. Something like this happened at the time of the Prophet (peace and blessings of Allaah be upon him), when a group of men got together and one of them said, “I will pray at night and never sleep.” Another said, “I will fast and never break my fast.” The third one said, “I will never marry women.” News of that reached the Prophet (peace and blessings of Allaah be upon him) and he said, “What is wrong with people who say such and such? I fast and I break my fast. I sleep, and I marry women. Whoever overlooks my Sunnah does not belong to me.” These people had gone to extremes in religion, and so the Messenger (peace and blessings of Allaah be upon him) disowned them, because they overlooked his Sunnah which includes fasting and not fasting, praying at night and sleeping, and marrying women.
The one who is falling short is one who says, “I do not need to do voluntary (naafil) actions, so I will not do them. I will only do the fard actions. He may even be falling short in the fard actions, so this person is lacking.

The moderate person is one who follows the path of the Messenger (peace and blessings of Allaah be upon him) and his rightly-guided successors (al-Khulafaa’ al-Raashidoon).

Another example: three men are faced with an immoral man. One of them says, “I will not greet this immoral man and I will boycott him, keep away from him and not speak to him.”
The second one says, “I will go with this immoral man, greet him and smile at him. I will invite him to my place and accept his invitation. He is just like any righteous man to me.”
The third one says, “I hate this immoral man for his immoral actions, but I love him for his faith. I will not boycott him unless doing so is in his best interests. If there is nothing to be gained by boycotting him, and if that will only increase him in his immorality, then I will not boycott him.”
We say that the first man is going to extremes, the second is negligent and the third is moderate.

The same applies to all other acts of worship and dealings with others. People vary between extremism, negligence and moderation.

A third example: A man is a prisoner of his wife, who directs him as she wishes and he does not stop her from committing sin, or urge her to do good. She has taken over his reason and has become the one who is in charge of him.
Another man treats his wife in a harsh, arrogant and high-handed manner. He does not care about her and regards her as less than a servant.
A third man is moderate in his dealings with his wife, as Allaah and His Messenger commanded.
“And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable”
[al-Baqarah 2:228 – interpretation of the meaning]

The Prophet (peace and blessings of Allaah be upon him) said:] “Let no believing man hate a believing woman. If he dislikes one of her characteristics he will be pleased with another.”

This last man is the one who is moderate. The second one is extreme in his dealings with his wife, and the first is falling short.

The same applies to all other deeds and acts of worship.

Majmoo’ Fataawa wa Rasaa’il li Fadeelat al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen, vol. 1, p. 42

IN SUMMARY
Whatever is in accordance with sharee’ah is moderate; whatever exceeds that is extreme and whatever falls short of that is laxity. The standard in all cases is sharee’ah and the meaning of moderation is that which is in accordance with the sharee’ah. Whatever is in accordance with sharee’ah is moderate. And Allah knows best

May Allah grant us understanding!

On Stepping Over People on Jumuʾah and in General Sittings to Get to the Front - Sheikh Albani


Questioner: Someone’s asking about stepping over people’s shoulders during the Friday prayer.

Al-Albaani: The questioner is alluding to an authentic hadith stating that the Prophet ﷺ was delivering the Friday sermon when a man entered the mosque and started to walk past the people and step over them. So he ﷺ said, “Sit down because you have come late and [also] harmed the people.”

[The Arabic word the Prophet ﷺ used] ‘آنيت’ means you were late in coming [to the mosque], and then you wanted to advance through the rows by harming your Muslim brothers by stepping over them, and this is not permissible. That is why he ﷺ said to him, “Sit where you are and do not harm the Muslims by stepping over their necks.”

Now the question is asked about a gathering like this one [of ours]: is it allowed for someone in the back to step over [lit: step over the necks of] those in front in order to reach a place in the front rows?

The answer is that this moving forward through the rows [in this sitting] is the same as that moving forward done during Friday prayers, both have the same ruling, both share the same common factor which is that it is causing harm—and harming the believers is not permissible, whether on Friday or any other day. [Harming them is not allowed] for example in the Eid prayer area or in a sitting in a central mosque like this: both of these are causing harm equally, so it is not permissible.

It is only permissible if those sitting in the gathering—whether in the mosque or in any such gathering in a Jāmiʿ mosque like this—[it is only permissible] if there is a gap in the front rows, and we do see this often in many mosques, then in this case it is permissible to move forward to fill the gap in the front rows. However, if there is no gap then one should sit at the end [where there is room].

In any case, the answer is that causing harm is not permissible, whether on a Friday or any other day, except in the case where those listening are being neglectful and leaving gaps in the front rows, in which case it is permissible to step over them—gently and with patience—in order to fill the gaps in the front rows or at the front of the gathering.

And it is pertinent for us to on this occasion that harming a [single] Muslim, let alone many of them, is not permissible even during acts of worship. It is not allowed to harm a Muslim through an act of worship.

For example, when he ﷺ was in his room, which as you know was near his mosque, he ﷺ heard raised voices in the mosque reciting the Qurʾān, so he ﷺ said, “O people, each one of you is communing with his Lord, so do not raise your voices while reciting one over the other lest you harm the believers.”

Namely, it is not permissible to raise one’s voice doing dhikr because of the harm it causes some worshippers. And this kind of harm occurs in most mosques today, especially those whose congregations, following on from their Imam, are among the furthest from knowing the Sunnah. Significant harm occurs in these mosques when, after the Imam gives salām, people raise their voices seeking forgiveness or when saying Lā ilāha illallāh ten times after Fajr, for example, and Maghrib, where they raise their voices with these ten repetitions.

Saying this ten times after Maghrib and Fajr is from the Sunnah and it has extremely great virtue, but it should be done quietly and silently not out aloud, because saying it with raised voices causes harm to some worshippers.

How so?

It often happens that some of the people praying are those who have missed one or more rakʿahs … and then when those who have completed their prayers with the Imam raise their voices in dhikr it distracts those who have stood up to make up the part of the ṣalāh they missed. In fact the disturbance can be even greater than that, because [it also harms] those who [actually] finished [the ṣalāh along] with the Imam [and who] have dhikr they want to perform [quietly after the ṣalāh] between themselves and their Lord not wanting to disturb others so they say their adhkār quietly whilst those others are raising their voices in dhikr and disturbing them and the Prophet ﷺ, as you heard earlier, said, “Do not raise your voices reciting over one another harming the believers by doing so.”

This ḥadīth which explicitly forbids harming believers even by raising one’s voice during dhikr … because this raising of the voice during dhikr is, at best, permissible on some occasions—but if this permissible act results in any harm to a Muslim, then it must be avoided due to this explicit hadith, “… each one of you is communing with his Lord, so do not raise your voices while reciting one over the other …”

Even those people who say Lā ilāha illallāh in unison ten times disturb themselves too. This can be seen when a person thinks about what happens when the tahlīl [Lā ilāha illallāh] is performed in unison in one voice: one of them might cut his sentence short [due to being out of breath etc.,] and not be able to complete it entirely, causing him some confusion, and then due to the sound of the others reading in unison, he can’t finish it. And as a result this very person who was reading with them in unison and whose breath was cut off is himself harmed by the loud reading.

But if he kept it to himself he would read deliberately and quietly, secretly between himself and his Lord. And Allaah, the Blessed and Most High, knows what is secret and what is even more hidden, as stated in the Qurʾān.

Some books of the scholars mention a very important warning taken from this ḥadīth.

They said that if there is a person sleeping in the mosque, tired, [who has been busy] working, or a stranger who has been cut off on his travels, then it is not permissible to raise one’s voice when doing dhikr so as not to disturb him sleeping—[] he is sleeping not [even] doing dhikr [and you still can’t disturb him] so what about [disturbing] someone who is doing dhikr of Allaah—someone [sitting] reciting the Qurʾān and then people raise their voices doing dhikr which results in them falling into the prohibition that you just heard from the Prophet ﷺ, i.e., “O people, each one of you is communing with his Lord, so do not raise your voices while reciting one over the other lest you harm the believers.”

Thus, harming the believers is not permissible even through the recitation of the Qurʾān so what about stepping over people’s shoulders, whether on Fridays as we mentioned or in general gatherings?

This is the answer to your question.

Al-Hudā wan-Nūr, 220.

Is the Innovation or the Innovator in the Fire?

Questioner: Shaikh, since we’re on the topic of innovations, may Allah reward you with good, what is the meaning of the saying of the Prophet ﷺ in more than one ḥadīth, ‘… every newly invented thing is an innovation and every innovation is misguidance and all misguidance is in the fire,’ what does ‘… in the fire …’ refer to? Does it mean the innovation along with the person who does it? And is the time he will spend in the fire in correlation to the action that he did? Or does it mean that the innovation itself will be in the fire but not the person who does it?

Al-Albaani: The person is meant, because firstly the innovation itself is not a body but rather a meaning embodied in some people. Secondly, the innovation is not something that has been given the responsibility of following Islam [taklīf] such that it should be burnt in the fire.

This ḥadīth is exactly like the other saying of the Prophet ﷺ, ‘The lower garment of the believer should reach the middle of his calves. There is no harm in what is between that and the ankles, what is lower than that is in the Fire,’ i.e., the person wearing it like that is in the fire not the lower garment itself … an innovation is something that is personified in a person by him innovating it in the religion.

So when he invents something new, then due to him having done so, his innovation leads him to the fire.

Clear?

Questioner: In correlation to the action that he did.

Al-Albaani: Yes.

Al-Hudaa wan-Nūr, 527.

The Quran and Sunnah unequivocally demonstrate that all prophets, from Adam to Muhammad (peace and blessings be upon them all), shared a single, fundamental message: the absolute oneness of God (Tawhid) and complete submission to His will (Islam). While their specific laws and practices varied according to their times and communities, the core belief in the oneness of God and the necessity of obedience to His commands remained constant.

The Primordial Faith: Adam (peace be upon him)
Although the Quran doesn't explicitly use the term "Muslim" for Adam, his creation and obedience to God's commands exemplify the essence of Islam—submission to God's will. The first person created by Allah was Adam, and there was no idolatory for about a thousand years till the time of Noah! This highlights the primordial nature of Islam as the original faith.

Noah (peace be upon him): A Call to Return to Tawhid
Noah's mission was to guide his people, who had strayed into idolatry, back to the worship of the one true God. The Quran recounts his message:

"And We sent Noah to his people, and he said, ‘O my people, worship Allah; you have no deity other than Him.’" (Quran 7:59)

This verse exemplifies the consistent message of Tawhid across all prophetic missions.

Abraham (peace be upon him): A Model of Submission
The Quran explicitly identifies Abraham as a Muslim:

"Indeed, Abraham was a Muslim, and he was neither a Jew nor a Christian but a submitter [Muslim], and he was not of the polytheists." (Quran 3:67)

This verse clarifies that being a Muslim signifies submission to God's will, a quality inherent in all prophets.

Moses (peace be upon him): The Torah's Message of Oneness
Moses received the Torah, which also emphasized the oneness of God and the rejection of idolatry. The Quran states:

"And We gave Moses the Scripture and made it a guidance for the Children of Israel, [saying], “Do not take any other than Me as an object of worship.” (Quran 20:48)

This reinforces the consistent message of monotheism delivered through various prophets.

Jesus (peace be upon him): Affirming the Message of Tawhid
Jesus (peace be upon him), like other prophets, preached the oneness of God. The Quran mentions:

"And when Jesus, son of Mary, said, “O Children of Israel, indeed I am the messenger of Allah to you confirming what was before me of the Torah and bringing good tidings of a messenger to come after me, whose name is Ahmad.” (Quran 61:6)

This verse underscores the continuity of the prophetic message, with Jesus confirming the previous revelations and foretelling the arrival of Prophet Muhammad.

The Unity of the Prophets:
The Prophet Muhammad (peace and blessings be upon him) emphasized the unity among the prophets in a Hadith:
"All the prophets are brothers; their mothers are different, but their religion is one." (This Hadith is found in various collections, though the exact wording might vary.)

This Hadith highlights the shared essence of their message, despite the differences in their laws and practices.

The Quran and Sunnah provide overwhelming evidence that all prophets conveyed the same core message: the absolute oneness of God and submission to His will. Differences in laws and practices were adaptations to specific times and circumstances, not contradictions of a unified faith. All prophets were, in essence, Muslims—those who submitted to the will of God—and their messages were variations on the same fundamental theme of Tawhid.

We ask Allah to keep us all on Tawhid till the end!

the etiquettes of Jumuah!

1. Take the Friday bath! Men may use perfumes.
2. Recite Surah Al-Kahf!
3. Go early to the prayer!
4. Pray two Rakah before sitting in the mosque.
4. Send blessings on the last Prophet of Islam.
5. Do not talk at all during the Imam's sermon (Khutbah)!
6. Make a lot of du'a!

May Allah accept it from us all!

Be grateful to Allah for all he has done for you! Make du'a to Him with patience for what you need and hope on Him always!
Have mercy on the people and seek refuge in Allah against the fire!

the etiquettes of Jumuah!

1. Take the Friday bath! Men may use perfumes.
2. Recite Surah Al-Kahf!
3. Go early to the prayer!
4. Pray two Rakah before sitting in the mosque.
4. Send blessings on the last Prophet of Islam.
5. Do not talk at all during the Imam's sermon (Khutbah)!
6. Make a lot of du'a!

May Allah accept it from us all!

Always that mentorship should be based on righteousness and not transgression!

Allah says “Help you one another in Al-Birr & At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allah, verily Allah is Severe in punishment”. (Al-Maidah 5:2).

the etiquettes of Jumuah!

1. Take the Friday bath! Men may use perfumes.
2. Recite Surah Al-Kahf!
3. Go early to the prayer!
4. Pray two Rakah before sitting in the mosque.
4. Send blessings on the last Prophet of Islam.
5. Do not talk at all during the Imam's sermon (Khutbah)!
6. Make a lot of du'a!

May Allah accept it from us all!

FreeSpirited:
The first time I knew this I was shocked because how illogical and superstitious it sounded.

In my final year, there was this Muslim close friend that came to squat with me, we were classmates.

One day he was in bathroom and I kept asking him certain question, but he refused to answer. I thought he dint hear, I went closer to the bathroom and asked... He he dint give a reply still. I went louder yet no response. I thought maybe something had happened to him, but getting closer I could hear the sound of water and. I just got angry, insulted him and left
When he was back to the room, I attacked him for feigning dumb while I was asking him about something. Only for him to reply that Muslims don't talk in bathroom. I was like, are u okay..? He later told me it's a teaching in Islam that talking in bathroom exposes one to certain jinns or bathroom demon can't really get everything he said

My question is how does this even make sense. Can a Muslim make it make sense? Where is the proof for this. And has there been any body who spoke in bathroom in modern times that got the anger of a jinn. Or is this just one of the fantastical and unfounded legend in Islam?

You have your own faith so leave the Muslims with theirs!
The devils do frequent the toilet so we seek Allah's protection from them before entering the toilet!
And speaking in the toilet is disliked except in cases of necessity!
You can't be chatting with a serious minded person in the toilet!
Only uncouth people do such!

The Day of Reckoning: A Journey Through the Scales of Justice
The Islamic faith vividly portrays the Day of Judgment as a moment of profound reckoning, where every deed, both great and small, is meticulously weighed. Imagine a colossal, celestial scale, shimmering with an ethereal light, its pans poised to receive the accumulated actions of a lifetime. This isn't merely a cold, impartial assessment; it's a deeply personal journey, a reflection of the choices made and the life lived.

The Weight of a Soul:
The Quran speaks of this weighing with powerful imagery: "Then as for him whose balance (of good deeds) will be heavy, He will live a pleasant life (in Paradise). But as for him whose balance (of good deeds) will be light, He will have his home in Hawiyah (pit, i.e. Hell)." (101:6-11). This verse evokes a dramatic scene: the trembling anticipation, the weight of one's deeds settling onto the scale, the potential for either unimaginable joy or devastating despair.

A Spectrum of Outcomes:
The consequences are not binary. The weight of deeds determines one's fate, but the spectrum of outcomes is vast. Some may enter Paradise without their deeds even being weighed, their piety so profound that it transcends the need for assessment. Others may find their good deeds outweighing the bad, securing their entry into the eternal gardens of Jannah. Still others may find their scales balanced, leading them to a state of temporary uncertainty (A'raf) before ultimate divine judgment to enter Paradise. And finally, those whose bad deeds far outweigh the good will face the consequences by entering hell, though even for them, there may be eventual redemption.

Beyond the Scales: The Essence of Faith:
This concept of weighing is not simply about a mechanical calculation. It represents a profound spiritual truth: that our actions in this life have eternal consequences. The focus should not be on the mere tallying of good and bad, but on striving for a life lived in accordance with God's will, guided by faith, comion, and a commitment to justice. The scales, then, become a symbol of the ultimate ability inherent in a life lived in the presence of the Divine. The vivid imagery of the scales serves as a powerful reminder of the importance of living a life that aligns with divine guidance, paving the way for a future filled with grace and mercy.

Read more here https://www.islamweb.net/en/fatwa/86124/weighing-of-deeds-on-day-of-judgment

Allah, may He be exalted, says (interpretation of the meaning):

“Indeed, Allah does not do injustice, [even] as much as an atom's weight; while if there is a good deed, He multiplies it and gives from Himself a great reward”

[an-Nisa’ 4:40]

“So whoever does an atom's weight of good will see it,

And whoever does an atom's weight of evil will see it”

[az-Zalzalah 99:7-8].

Boost your scale with:
1. Tahleel, or saying Laa ilaaha ill-Allah (there is no god but Allah). This is the deed that will weigh most heavily in the balance.

2. Remembrance of Allah, may He be exalted: tasbeeh, tahmeed, tahleel and takbeer.

3. Regularly reciting adhkaar after the obligatory prayers.

4. Patience and seeking reward with Allah upon the loss of a righteous child.

5. Good attitude.

6. Attending a funeral until the burial is completed.

Read more here https://islamqa.info/index.php/en/answers/174947/deeds-that-will-weigh-heavily-in-the-balance

Here are some Ramadan Topics you may need to revisit.

1. When is Ramadan 1446 starting?

https://nairaland.unblockandhide.com/5217004/zakaat-al-fitr-staple-food-given

May Allaah accept it from us all.

Aameen

The Deviation of the So-Called "Alfas" from True Islamic Teachings

In the name of Allah, the Most Gracious, the Most Merciful.

Islam is a religion based on divine revelation from Allah, transmitted through His noble Prophet Muhammad (peace and blessings be upon him), and preserved through the teachings of the righteous predecessors (Salaf as-Salih). In recent times, the term "Alfa"—which originally referred to a person well-versed in Islamic knowledge—has been diluted to include anyone who outwardly appears religious, whether or not they adhere to the Qur'an and Sunnah. Even more concerning is the rise of so-called Alfas who engage in practices that contradict the core principles of Islam. The following are some of the characteristics of such individuals, along with Islamic evidence to clarify their misguidance.

1. They Are Closer to Shaytaan Than to Allah
Many of these so-called Alfas engage in fortune-telling, claim knowledge of the unseen, and seek assistance from jinn. Islam strictly prohibits such acts. The Prophet (peace be upon him) said:

"Whoever goes to a fortune teller and asks him about something, his prayer will not be accepted for forty days." (Sahih Muslim 2230)

Only Allah has knowledge of the unseen (Al-Ghayb):

"And with Him are the keys of the unseen; none knows them except Him." (Qur’an 6:59)

Seeking help from jinn or performing sorcery is an act of major disbelief (kufr) and takes one out of the fold of Islam.

2. They Are Neglectful of Salah
Some of these so-called clerics abandon or delay Salah due to their engagements, such as attending events for financial gain. However, delaying Salah intentionally without a valid reason is a major sin:

"Indeed, prayer has been decreed upon the believers a decree of specified times." (Qur’an 4:103)

The Prophet (peace be upon him) said:

"The covenant that distinguishes between us and them (disbelievers) is prayer. Whoever neglects it has committed disbelief." (Tirmidhi 2621, Nasai 463)

3. They Belittle Major Sins
Some engage in or justify acts such as murder, zina (fornication/adultery), and drinking alcohol. These are among the major sins in Islam:

"And do not approach unlawful sexual intercourse. Indeed, it is an immorality and an evil way." (Qur’an 17:32)

"And do not kill the soul which Allah has forbidden, except by right." (Qur’an 17:33)

The Prophet (peace be upon him) cursed those who consume alcohol and those involved in its production and sale (Sunan Abu Dawood 3674).

4. They Oppose the Sunnah
Islam is built upon the Qur'an and Sunnah. The Prophet (peace be upon him) warned against those who reject his teachings:

"Whoever turns away from my Sunnah is not from me." (Sahih al-Bukhari 5063, Sahih Muslim 1401)

5. They Establish Offices for Fortune-Telling and Sorcery
Some claim to be "spiritual consultants" while engaging in practices that Islam condemns. Seeking guidance from such individuals is an act of shirk (associating partners with Allah).

"And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic..." (Qur’an 2:102)

6. They Are Lazy and Do Not Seek Halal Means of Livelihood
Islam encourages hard work. The Prophet (peace be upon him) said:

"No one eats better food than that which he eats from the work of his own hands." (Sahih al-Bukhari 2072)

Being an Alfa is not a profession but a responsibility to teach and uphold Islam while earning a lawful livelihood.

7. They Engage in Pagan Practices
Many of these individuals burn animal parts or prepare charms, mimicking the ways of pagan priests. A Muslim should rely on Allah for healing and permissible medical treatments:

"And when I am ill, it is He who cures me." (Qur’an 26:80)

8. They Claim Possession of Secret Knowledge
The Prophet (peace be upon him) conveyed all that was necessary for guidance:

"I have left you upon clear guidance, its night is like its day. No one deviates from it except that he is destroyed." (Ibn Majah 5)

9. They Lack Knowledge of Tawheed (Islamic Monotheism)
Tawheed is the foundation of Islam. Many of these false clerics commit shirk by invoking other than Allah. Tawheed consists of:

Tawheed Ar-Rububiyyah (Oneness of Allah’s Lordship)

Tawheed Al-Uluhiyyah (Oneness of Worship)

Tawheed Al-Asma wa Sifat (Oneness of His Names and Attributes)

The Prophet (peace be upon him) said:

"Whoever dies while calling upon another god besides Allah will enter Hell." (Sahih al-Bukhari 4497)

10. They Exploit the Ignorance of the Masses
False clerics deceive people for personal gain. The Prophet (peace be upon him) said:

"Seeking knowledge is an obligation upon every Muslim." (Ibn Majah 224)

11. They Demand Money for Du’a
Asking others to pray for you is permissible, but paying them for it is a deception. Allah alone answers prayers:

"And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me." (Qur’an 2:186)

12. They Discourage People from Learning
False Alfas create dependence by withholding knowledge. Islam encourages seeking knowledge to free oneself from ignorance:

"Are those who know equal to those who do not know?" (Qur’an 39:9)

13.They Spread Fear Through Unfounded Mysticism
Fear should be placed in Allah alone, not in fabricated stories. The Prophet (peace be upon him) said:

"Fear Allah wherever you are." (Tirmidhi 1987)

Conclusion
Muslims must be cautious and seek authentic knowledge from the Qur’an and Sunnah as understood by the righteous predecessors. False Alfas lead people astray with deception, ignorance, and innovations. The best way to protect oneself is to seek knowledge and adhere to the straight path.

May Allah guide us all to the truth and keep us steadfast upon it. Ameen.

Today is Thursday 14 of SHA'BAN 1446H......14 - 08 - 1446AH = 13 - 02 -2025

From the above date, we see we are in the eight lunar month of Islam. Ramadan is the nineth Lunar month! It is the month where capable Muslims from all over the world fast from dawn to sunset throughout the month!

The basic ruling in Islam is to search for the moon (that signals the beginning of another Lunar month) when the current month (i.e. Sha'ban in this case) is 29. If the moon is sighted then Ramadan starts!

Otherwise the current month (of Sha'ban) is counted to 30 days and then the next month (of Ramadan) starts after.

So Sha'ban 29th will be Friday 28th February 2025.

If the Sultan announces the sighting of the moon by Friday Sha'ban 29 (28th February, 2025) evening then we start fasting on Saturday 1, March 2025.
If the moon wasn't announced to be sighted then Sha'ban will be counted to 30 days.
Fasting then starts on Sunday 2nd March 2025.

Evidence: Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (May Allah exalt his mention and protect him from imperfection) said: “Fast when you see the new moon (of Ramadan) and break your fast when you see the new moon (of Shawwal.) If clouds prevent you from seeing it, complete thirty days in the month of Sha'aban (the one that precedes Ramadan). (Al-Bukhari and Muslim).

Commentary: (…) If the moon of Ramadan is not sighted on the 29th Sha’aban, then its thirty days be completed and Ramadan’s Saum be started on the next day. Similarly, if the moon for the month of Shawwal is not sighted on the 29th of Ramadan, thirty days of Saum must be completed before celebrating ‘Eid-ul-Fitr. This means that the sighting of the moon is necessary for keeping the Saum of Ramadan. Counting by celestial system is not sufficient for this purpose. (…)
Riyaadiss-Saliheen (The Meadows of the Righteous)
By Imam An Nawawi
Chapter 217, Page 356, No 1221

Note: Each country is expected to sight the moon for Ramadan! Nigerians are not to use the moon sighting in Saudi Arabia to start Ramadan!

Evidence: Kurayb repoted: I came to Syria and tended to my needs. The crescent of Ramadan appeared over me while I was in Syria and I saw it on Friday, then I came to Medina at the end of the month. Abdullah ibn Abbas, may Allah be pleased with him, asked me about it and I mentioned the crescent. Ibn Abbas said, “When did you see it?” I said, “We saw it on Friday night.” Ibn Abbas said, “You saw it?” I said, “Yes, people saw it and they fasted, as did Mu’awiyah.” Ibn Abbas said, “But we saw it on Saturday night, so we will continue fasting until we complete thirty days or we see it.” I said, “Is it not enough that Mu’awiyah saw it and he fasted?” Ibn Abbas said, “No, such was the command of the Messenger of Allah, peace and blessings be upon him.” Source: Ṣaḥīḥ Muslim 1087
Grade: Sahih (authentic) according to Muslim

Al-Tirmidhi said, “The people of knowledge act upon this tradition, that the people of every land have their own moon sighting.”
Source: Sunan al-Tirmidhī 693

In summary
If the moon is sighted by Friday evening of Sha'ban 29 1444AH (28th February, 2025) then Ramadan starts on Saturday 1st March 2025.
If the moon wasn't announced to have been sighted on Sunday evening of 29 Sha'aban 1444AH (28th February, 2025) then Ramadan starts on Sunday 2nd March 2025.

May Allah accept all our good deeds, pardon us our sins, heal the world of illness/Wars, grant succor to the distressed, forgive our dead and Grant us Jannah without stress.

madridguy:
So do you mean the prophet didn't pray for his demised children or wife? So what did he do to them?
So the say he buried them he stopped offering prayer to them?

When the Quran right said that we Muslim should not forget our dead ones like some other faith...

You are just typing without proofs.

Quote the Qur'an verses and the Hadiths you are referring to!

Qasim, Abdallah, UmmKulthum, Ruquoyah, Zainab and Ibrahim all died before the Prophet.

Show us how he did the 3 days or other days Fidau!

Yunisa001:
can you show it in the Quran and Hadith the Islamic school that prophet Muhammad attended or the one he enroll his children , can u tell me how many Quran competition the prophet Muhammad glance the occasion , can u tell me the certificate prophet Muhammad obtained before he was appointed by Allah has is messager.if u cant provide it , so all those who attend madrasat are bidia? Because prophet Muhammad was only trained by angel jubril.so all the Quran competition are bidia and forbidden because there is no record of it with prophet Muhammad,and setting school certificate as the minimum requirements for western education before someone can be appointed as Immam is bidia and also forbidden. For prophet Muhammad metion pious children as one of deed that can meet the dead has explain it all that 3,7 and 40 days Fidau prayers is not a bidia because no body can organize fidau prayer for dead one except family and good relatives . Allah know best

1. How is attending school part of the Islamic worship?
2. The precedence of any deeds in the religion of Islam should be the Prophet. Did the Prophet do 3 days for any of his kids that died? No!

Then it is bid'a! We should go away from it.

aminauiade:
You as well should show us where the Prophet used Car, Telephone or ed on nairaland. Show us if he ever watched TV, slept on Mattress and wore koikoi shoes. Tell us if prophet used sandcrete blocks to build any of his houses, used gas cooker or drank processed pure water. What's the reward for someone that uses Car, Telephone and Mattress in heaven, after all, prophet didn't used any of these things. Show us from the Quran or Hadith, if a practice is a SIN or a reward for a particular practice, instead of saying Prophet didn't do this or that. We don't need to be daft sometimes.

Apologies bro. But you need to think in this line. Are those things you mentioned related directly to Islam?
Telephone, TV, Car, etc are technologies or innovations that can be classified good or bad based on how they are used!

We are talking about religious innovations here! Things that were not in Islam at the beginning but added later!

Jonathan:


So anything the prophet didn't do that's done is a sin?

Whatever the Prophet did not do is not accepted as an Islamic deed!

You people should try am be having sense abeg.
Did the prophet go to school?
Did he use mobile phone?

Of course our reasoning is sensible. It is you that should fall in line. If any Tom, Dick and Harry could do anything they like as an Islamic deed then we need no use for the Qur'an and Sunnah to act on. And going to school or using mobile phones are mundane affairs and not religion. What we are talking about is the religious affairs!

For as long as people didn't gather to commit sin, there's absolutely nothing wrong.

What kind a senseless and shallow mind do some of you even have like this?
Islam is not so a rigid religion na.

Allah says:
1. “And I did not create the jinn and mankind except to worship Me” Surah Adh-Dhariyat, verse 56.
2. Say (O Muhammad SAW to mankind): "If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Quran and the Sunnah), Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful." Surah Ahl Imran verse 31
3. “He who obeys the Messenger has indeed obeyed Allah . . .” [al-Nisaa’ 4:80]
4. ...And let those who oppose the Messenger’s commandment beware, lest some fitnah (trial, affliction, etc.) befall them or a painful torment be inflicted on them.” [al-Nur 24:63]
5. “”But no, by your Lord, they can have no Faith, until they make you [Muhammad] judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” [al-Nisaa’ 4:65]

And you don't need to include abuse in your comments. It shows the kind of personality and upbringing one has!

madridguy:
Fidau prayer is never a bidia and doesn't stopped in Yoruba land alone. Make your findings very well and stop saying what Allah S.W.T didn't say in the holy Quran.

You should show us where the Prophet you follow performed fidau on his kids that died or others from his wives or companions that died!

You are the one required to bring the evidence that Fidau has any good and show us how the Prophet did it.

It is established in Islam to perform bath for a deceased Muslim and to bury them. Show us the evidence for Fidau, how did the Prophet did it? When did he do it? What was recited? Did he "Ganu si" like those Alfas?

Alhamdulillah! As Ramadan is less than a month away, let's prepare adequately for the month of worship! If you still owe from last Ramadan, it's time to pay back! If you are sick, it's time to seek cure! It's time to plan for Ramadan!

May Allah accept it from us.

Islam is the religion of all Prophets from Adam to Muhammad!
Islam is the only religion acceptable in the hereafter!

Antlislaam:


So why disassociating yourself from them because they were caught GANU SI, awon alatenuje alfas like Muhammad. Thank God na Alhaji insulted your alfas, chief imams, sheikhs, etc who are your fellow slaves in islam

Did you even read anything from the OP or you just came to constitute a nuisance as usual here?

Ruling on Eating Food Made by the Family of the Deceased for the Condolence Gathering!

In Islam, when a Muslim is certified dead, the appropriate actions are to organize the ghusl (ritual bath) and arrange for a swift burial in accordance with the Sunnah. Following the burial, it is generally advised that there should be no gatherings on behalf of the deceased, especially at a later date. Those who travel from distant places to offer condolences should be self-sufficient and not depend on the deceased's family for food or hospitality, unless such practices were established prior to the event.

Cultural Practices in Southwestern Nigeria
This understanding contrasts with some cultural practices, particularly in Southwestern Nigeria. Here, upon the death of a relative, Muslims often quickly bury the deceased and then schedule a Fidau (supplication gathering) for a later date, which may occur on the 3rd, 7th, or 40th day after death. During these gatherings, various clerics are invited to supplicate for the deceased, and they often collect donations for their supplications. The family of the deceased typically provides food and drinks—sometimes even alcohol—while friends and well-wishers may contribute to the costs of the Fidau.

In these gatherings, clerics might also deliver lectures to remind attendees of their own mortality. However, it is not uncommon for disputes to arise among clerics regarding the distribution of funds collected during the Fidau, especially when wealthy personalities are involved.

Innovations in Islamic Practice
All of these practices are considered innovations (bid'ah) and are unfounded in authentic Islamic teachings. They lack rewards and may potentially lead to severe consequences in the hereafter. In Islam, all innovations are viewed as misguidance.

1. Deeds for the Deceased: The deeds that benefit the deceased have been discussed in a separate post. It is essential to learn how to increase the rewards for deceased Muslim parents.

Here are the Highlights from https://nairaland.unblockandhide.com/8248289/deeds-meet-dead
a. Ongoing Charity .e.g. a waqf or endowment.
b. A du'a made by a righteous son/daughter.
c. Beneficial knowledge which the dead left behind.
d. Other Charity done on behalf of the dead.
e. Fulfilling the vows of the dead if it does not contradict Islam.
f. Paying the debt of the dead. e.g. Ramadan fasts, money, etc.
g. Performing Hajj/Umrah on behalf of the dead.
h. Allotting a share of the ('Eid al-adha) Sacrifice to one's dead.

2. Monetary Expectations: Collecting money for supplications is a bid'ah. Allah does not require money to accept prayers. The Prophet Muhammad (peace be upon him) never engaged in such practices.

3. Gatherings After Burial: The gathering itself after the burial is an innovation. There should be no gatherings beyond the burial day.

4. Food Provided by the Deceased's Family: It is disliked and contrary to the Sunnah for the family of the deceased to prepare food for guests. If the funds for such food come from orphans' estates, it becomes even more haram (forbidden). The Prophet (blessings and peace be upon him) explicitly forbade this practice. Jareer ibn ‘Abdullah stated: "We used to regard gathering with the family of the deceased and making food after the burial as coming under the same heading as wailing" (Narrated by Ahmad, 6866; classed as saheeh by al-Albaani in Talkhees Ahkaam al-Janaa’iz).

5. Recitation of the Qur'an: Reciting the Qur'an for the deceased in such gatherings is another form of innovation.

6. Remembrance Periods: The practices of observing 3-day, 7-day, 40-day, and yearly remembrances for the dead are pure innovations.

7. Free-mixing: In such gatherings, usually there's no separation between males and females. Inappropriately dressed females mingle with men! This is a great fitnah!

8. Drinking Alcoholic wines: This is another great sin committed on behalf of the deceased!

Conclusion
In summary, it is not permissible for the family of the deceased to prepare food for gatherings or to invite people to eat. We should encourage adherence to the teachings of Islam regarding death and mourning, emphasizing without burdening the bereaved family. It is essential for us to educate others about these practices to help align them with authentic Islamic teachings.

So no Muslim should "ganu si" any fidau as from today! You are required to provide for the deceased's family and if not commiserate with them, help them in whatever ways you can and leave!

Growing up in the suburb of Lagos, we learned that Salah (prayer) times are generally fixed. Typically, the timings were observed as follows:

Subhi/Fajr Salah: 5:30 - 6:00AM
Zuhr: 2:00 PM
Asr: 4:00 PM
Maghrib: 7:00 PM
Isha: 8:00 PM

However, as we matured in our understanding, we recognized that prayer times are not static; they can fluctuate throughout the year due to variations in daylight and seasonal changes. The times at which the sun rises and sets differ based on the time of year, leading to a shift in the corresponding Salah times.

For instance, on the 1st of Sha'aban 1446 (which corresponds to 31 January 2025), it would be inappropriate to pray Asr at 4:00 PM or Fajr before 6:00 AM. This understanding emphasizes the importance of accurately determining the precise timings for each Salah.

Shaykh Muhammad ibn ‘Uthaymin (may Allah have mercy on him) stated:
“Allah says (interpretation of the meaning): “Verily, the prayer is ened on the believers at fixed hours.” [Al-Nisa 4:103]

He further elaborated that prayer offered before its designated time is not valid, according to the consensus of the Muslims. If a person offers a prayer before its time:

1. If done deliberately, the prayer is invalid, and the individual is not free of sin.
2. If done unintentionally—believing the time for prayer had begun—it is not a sin, and the prayer is regarded as nafl (supererogatory), but it must be repeated since one of the conditions of the prayer is that it be performed at the correct time (Al-Sharh al-Mumti’, 2/88).

To ensure that prayers are performed at the correct times, individuals must remain vigilant and conduct due diligence. It is always preferable to pray after the designated time has arrived rather than before it.

To ensure that prayers are performed at the correct times, individuals must remain vigilant and conduct due diligence. The best approach is for each mosque to appoint knowledgeable individuals to ascertain the exact prayer times and serve as callers of the adhan. Additionally, utilizing various Salah time apps and calibrating them with what can be visibly observed can enhance accuracy.

The Salah times used in some mosques serve as approximate timings for when the adhan is made, with the Salah typically performed 10-15 minutes after the call to prayer.

It is also important to note that Salah times in Lagos may vary from those in Ilorin or Kogi, as the timings for sunset and sunrise differ across regions.

We ask Allah to accept our Ibaadah (worship) and grant us Jannah (Paradise) while protecting us from Hell.

Q: What is the ruling on one who becomes discontented when he is afflicted by calamity?

A: In times of calamity, people divide into four different levels:

The First Level: Discontent and there are different types of discontent:

1. In the heart, as if he is angry with his Lord, and so he rails against what Allāh has ordained for him, and this is forbidden and could even lead to disbelief. Allāh, the Most High, says:

وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انقَلَبَ عَلَى وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ
“And among mankind is he who worships Allah as it were upon the edge (i.e. in doubt): if good befalls him, he is content therewith; but if a trial befalls him he turns back on his face (i.e. reverts to disbelief after embracing Islam). He loses both this world and the Hereafter.” (Al-Hajj 22:11)

2. That it is spoken, such as invoking woe, destruction and the like and this is forbidden.

3. That it is physical, such as striking the cheeks, tearing the clothes and pulling out the hair and the like, and all of this is forbidden, because it negates the patience which is required.

The Second Level: Patience and this is as the poet says:

Patience is like its name, its taste is bitter,

But the end results of it are sweeter than honey.

So, he considers this burden heavy, yet he bears it, even though he hates that it should occur, and his faith protects him from discontent. So, its occurring or not occurring are not the same to him. This is an obligation, because Allāh, the Most High has commanded him to be patient, saying:

وَاصْبِرُواْ إِنَّ اللّهَ مَعَ الصَّابِرِينَ
“and be patient. Surely, Allah is with those who are As-Sabirun (the patient).” (Al-Anfal 8:46)

The Third Level: Acceptance: That a person accepts misfortune, so that its presence or absence are the same to him. Its presence is not hard on him, and he does not bear a heavy burden due to it, and this is highly preferred, although not obligatory, according to the most authoritative opinion. The difference between it and the last level is clear, because the presence of misfortune and its absence are the same in the acceptance of this person, whereas in the level before it, misfortune is difficult for him, yet he bears it.

The Fourth Level: Gratitude, and this is the highest level: It is by him thanking Allah for the misfortune which has befallen him, because he knows that this misfortune is a cause of his sins being remitted and and it might also be a cause of his reward being increased. The Prophet salAllahu alayhi wasallam said:
“There is no misfortune that afflicts a Muslim except that Allah remits a sin from him because of it, even the prick he receives from a thorn.” (Reported by Al-Bukhari and Muslim)

Transcribed from: Fatawa Arkan-ul-Islam | Islamic Verdicts on the Pillars of Islam, Volume 1 – Creed and Prayer | Shaykh ‘Uthaymeen | Darussalam English Publications

https://abdurrahman.org/2010/08/29/in-times-of-calamity-people-divide-into-four-levels/

1. Best Supplication
The Prophet ﷺ said, “There is no supplication that a person can say that is better than:

‘O Allaah! I ask You for al-Mu’aafaah* in this world and the Hereafter.’” *(‘Mu’aafaah is for Allaah to suffice you against needing the people, and sufficing the people of having need of you. See Tuhfatul-Ahwadhi, 3512.)

Allaahumma inni as’alukal-Mu’aafaah fid-Dunyaa wal-Aakhirah

اَللَّهُمَّ إِنِّيْ أَسْأَلُكَ الْمُعَافَاةَ فِيْ الْدُّنْيَا وَالْآخِرَةِ

As-Saheehah, no. 1138.
[Translation taken from the Darus-Salaam print of Sunan Ibn Maajah, vol. 5, p. 110.]

2. Seeking Refuge from The Fire and Asking for Paradise Seven Times a Day
From Abu Hurairah who said, “The Prophet صلى الله عليه وسلم said, ‘No servant seeks refuge from the Fire seven times in a day except that the Fire says, ‘O Lord! Indeed your servant, [called] so and so, has sought refuge with You from me, so grant him refuge. And no servant asks Allaah for Paradise seven times in a day except that Paradise says, ‘O Lord! Indeed your servant, [called] so and so, has asked for me, so make him enter Paradise.’’”

Shaikh al-Albaani, may Allaah have mercy on him, said, “This hadith is authentic without doubt.

A point of benefit: Some people in Damascus and other places have made it a habit to seek refuge seven times as mentioned in the hadith loudly and in one voice after the morning prayer, and that is something which I know of no basis for in the pure Sunnah, and nor is this hadith suitable for them to draw upon [for saying it loudly and in unison] because it is unrestricted and is not limited to the morning prayer or the jamaa’ah, and it is not allowed to limit what the Wise Legislator has left unrestricted just as it is not allowed to make unlimited what He has restricted, for all of that is legislation which is specific to the All-Knowing, the All-Wise.

So let whoever wants to act upon this hadith do so at any time of the night or day, before the prayer or after it—and that is a pure/unadulterated following [of the Sunnah] and pure sincerity, may Allaah the Blessed and Most High grant us it.”

As-Saheehah, vol. 6, pp. 22-23.

Innalillahi wainna ilayhi raajiuun!

May Allah grant and others from among our brothers forgiveness and Jannah!

May Allah unite us all in Jannah!

Those of our fathers and grandfathers who have ed away and who used to recite the Qur'an but were ignorant of its meaning, and who used to be upon the belief that it was ok to call upon the dead and things similar to that which occur [nowadays], and then they ed away and it became clear to us [later] that this thing is not permissible, so what is the situation as regards to supplicating [du’aa] [for them], shall we supplicate for them or not? [Bearing in mind] that they didn’t know, they didn’t know the reality, the scholars who were present with them were the ones who directed them to this thing, that this is religion and nothing other than it.

Al-Albaani: As long as they upheld the pillars of Islaam [Arkaan al-Islaam] then you should supplicate for them, because you do not know what was in their hearts.

What is the criterion as regards the excuse of ignorance concerning tawheed and is reading and reciting the Quraan enough to take away this excuse?

Al-Albaani: The criterion, whether he can recite the Quraan firstly and understand it secondly, or he reads it but does not understand it, or he can neither understand nor read it– then the criterion concerning [all] this is that the Muslim lives in a true Islamic environment in which the [correct Islamic] creed be widespread such that it becomes what the scholars of usool call ‘that which is necessarily known about the religion [it being so common].’

And maybe all of those present [in this gathering] the hadith of the slave girl who used to herd sheep for a man in Uhud, and the [time when a] wolf attacked the sheep … so when news reached him [i.e., the Prophet (صلى الله عليه وسلم)] the man said, “I get angry like [any] man does and so I struck her once.”

So the Prophet (صلى الله عليه وسلم) said–and it was upon this that he freed her … he
(صلى الله عليه وسلم) ordered him to bring her and asked her–“Where is Allaah?” She replied, “Above the heavens.” He said, “Who am I?” She said, “You are the Messenger of Allaah.” To which he replied, “Free her, for verily she is a believer.”

So the point taken from this hadith is [that this fact, i.e.,] that Allaah, the Mighty and Majestic, is above the Heavens is a Quranic creed, taken from the text of the Quraan in more than one unequivocal aayah and is a prophetic, sunni creed which occurs in very many hadiths.

But nowadays many Islamic societies do not have the correct Islamic creed and thus a man living in such an environment is excused/has an excuse, because the proof has not reached him as opposed to someone living in a different society in which the creed of monotheism [tawheed] is widespread and prevalent and which resembles the first prophetic society; one in which that slave girl who was a shepherdess was and she knew this Islamic creed.

Did she study the Quraan? Did she study the hadith of the Prophet (صلى الله عليه وسلم)? That is something which is normally far-fetched for a shepherd[ess] to do. But she lived in a house in which she could hear and gain understanding at the hands of her master and his wife, and so she learnt that which she did not know beforehand.

And when we add the Saying of Allaah, the Blessed and Most High, to this hadith and this meaning, [which is], “And We never punish until until We have sent a Messenger [to warn],” [Al-Israa 17:15], and we understand this noble aayah correctly, not with a rigid understanding [based solely] upon its wording without looking at its objective and meaning … and what I mean is that this aayah, i.e., “… until We have sent a Messenger …” does not just mean that a Messenger will come to every group or sect in all ages. [But rather that] maybe a Messenger would come or the call of the Messenger will come.

The important thing is [to know] that the aayah does not only refer to the Messenger himself in person but is referring to his call. From the proofs of this is that a Messenger may go to a nation in which there is an insane person, or someone possessed, or someone who hasn’t reached puberty, or a deaf person and so on … so [if that happened then] a Messenger would have come to these people [physically] but his call would not have.

And the opposite of that is our example, the followers of Muhammad (صلى الله عليه وسلم), Prophet Muhammad (صلى الله عليه وسلم) didn’t come to us directly but his call did and so whoever this call reached in its purity and upon its reality then the proof would have reached him and he would not have the excuse of ignorance based upon what I just explained now.

Upon this I have said more than once that many of the Europeans and Americans have been tried and tested with callers who have deviated from the Book and the Sunnah, such as the Qadiyanis for example, because this is a group which is extremely active in calling to that which they believe in from their religion. And only because of that were they able to influence thousands of English people, Germans, Americans and so on.

You see, and here is the point, did the proof of Islaam reach these people who followed the call of the Qadiyanis?

The answer is no, the proof of the Qadiyanis reached them and not that of Islaam. So with Allaah is the perfect proof and argument and [the establishment of this perfect proof and argument] is the condition upon which someone is counted as being from amongst those who have the obligation to respond to the message, whether that be positive or negative.

Thus the criterion is that the correct call reach the people: so whoever it does reach then the proof has been established against him and whoever it doesn’t reach then it hasn’t been established.

But that which regulates this subject is to pay attention to the society which these individuals live in. So if the society is one of the Ahlus-Sunnah wal-Jamaa’ah as they would say in the past [with the old meaning of this term]–because we do not [agree with the way] this term is used in modern times, because in the usage of the blind-followers it only means the Ash’arees and the Maaturidees–whereas we mean those whom the Salafi call, and that which the Salaf as-Saalih were upon, has reached; it would be against such a person that the proof would have been established.

But I believe that there are few such people in the entire Islamic world, and I think that this suffices for an answer.

Mawsoo’atul-Allaamah, al-Imaam, Mujaddidil-Asr, Muhammad Naasirid-Deen al-Albaani, of Shaikh Shady Noaman, vol. 5, pp. 735-737 and the first question is from p. 772.
https://thealbaani.site/category/the-criterion-for-the-excuse-of-ignorance/

Today is Yawmul Jumu'ah (Friday), 17th of RAJAB 1446H.
17 - 07 - 1446AH = 17 - 01 - 2025

Ramadan is about six weeks away!

Questioner: Esteemed Shaikh, I have a question. There is a fatwā of Dr. [Yūsuf] al-Qarḍāwī about the ḥadīth concerning the splitting of the Ummah [wherein he states] that the last part of the ḥadīth, i.e., “‘… all of them are in the Fire except one …’ is fabricated,” and is not part of the original ḥadīth?

Al-Albaani: Not everyone who speaks about a particular topic is listened to.

Have you ever known Shaikh al-Qarḍāwī to have written a small piece on the Science of Ḥadīth, let alone a book, let alone books, let alone volumes?

This is the calamity of this day and age.

People like al-Qarḍāwī and the Egyptian, al-Ghazālī, they castigate some of the youth who are on the methodology of the Book and the Sunnah with the understanding of the Salaf as-Sāliḥ—[whereby] if one of them gives a fatwā and they [i.e., the youth] ask them what the proof is they savage them, [saying], ‘Who are you to ask what the proof is? You have to ask the scholars of fiqh and those who have knowledge and whose specialty this is!’—and then they go and fall into the same thing they were denouncing the youth for, and they are Shaikhs, because they [themselves] never took the opinions of the experts in the field of ḥadīth.

Questioner: True.

Al-Albaani: Qarḍāwī himself, I know him personally and we were together for a few days in Qatar, we met at a gathering of the Higher Council of the Islamic University many times and he trusts my knowledge and knows my firm grasp of it, yet now in order to justify some of the bad circumstances in the Islamic world you see him authenticating what is weak and declaring weak the part in this ḥadīth [that you asked about] which is [actually] authentic.

That is why our Muslim brothers, [Muslims] whether they are men or women, should know, as is said in the old Arabic proverb, “How to eat the shoulder …” [a literal translation, it is used to refer to someone astute, insightful, who knows how to handle things].

Yaʿnī, as you know, today you will have a field of science that has categories of specialisation, for example, a person who has pain in his ear won’t go to a doctor who specialises in internal medicine, a gastroenterologist and so on, he will go to an ENT specialist.

This specialisation is very important and is one of the meanings of the Most High’s Statement, ‘And ask the people of knowledge if you do not know,’ so al-Qarḍāwī and al-Ghazālī like him and [yet] others are not people of knowledge in the science of ḥadīth, in declaring them to be authentic or weak, if they do have any knowledge then it is the blind-imitation fiqh [type] and not the fiqh derived from the Book and the Sunnah.

Questioner: Allāhu yusallimak.

Al-Albaani: We will end it here so as to give an opportunity to the other questioners waiting for this call to end. Was-salāmu alaikum.

Questioner: Wa ʿalaikum as-salām wa raḥmatullāh wa barakātuh, may Allāh reward you with good.

Al-Albaani: And you.

Mutafarriqātul-Al-Albaani, no. 001.

https://thealbaani.site/category/methodology-2/

[/quote]Question:
If one is playing with his young children and tells them: "Now, if I catch one of you, I will eat him.", and he caught one of them and did not eat him, is this a lie, and are we sinful for saying so? However, he did not intend the real meaning of the word.

Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions.

It is not permissible to lie to the children as it is not permissible to lie to other people. It might be that lying to the children is even more harmful on their cultivation and upbringing. This is why the Prophet sallallaahu `alayhi wa sallam (may Allaah exalt his mention) said: "Whoever says to a child: "Come and take this.", and doesn’t give him anything, it is considered as (one) lie." [Ahmad] Furthermore, Um Kalthoom Bint ‘Uqbah may Allaah be pleased with her said: "I did not hear the Prophet sallallaahu `alayhi wa sallam (may Allaah exalt his mention) permitting lies for people except in three cases: in war, in reconciling between people, and when a man speaks to his wife or when a wife speaks to her husband (in certain situations)." [Muslim]. Therefore, lying to the children is like lying to other people, so a Muslim should shun this and he may use Tawriyah instead (to say something which has more than one meaning and which the listener is likely to understand a different meaning than what the listener said). Of course, the father did not intend the real meaning of the word he said to his children, but this gets the children accustomed to lying, and this teaches them to lie. Hence it's better avoided!

Allaah Knows best.
https://www.islamweb.net/en/fatwa/91515/lying-to-the-children-is-like-lying-to-other-people#:~:text=permitting%20lies%20for%20people%20except,he%20may%20use%20Tawriyah%20instead
[/quote]

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad sallallaahu`alayhi wa sallam (may Allaah exalt his mention) is His slave and Messenger.

In the Arabic language, the word "Taaghoot" refers to anyone who exceeds his limits, transcends and inflates in Kufr (disbelief). Everyone who transgresses the limits in disobeying Allaah The Almighty is considered a "Taaghi," which means transgressor.

In Islamic terminology, the meaning of ”Taaghoot” is not very different from its linguistic one. At-Tabari may Allaah have mercy upon him stated that Taaghoot" refers to any entity that is worshiped other than Allaah The Almighty, whether that entity forces others to worship him, or they worship him out of their own free will. This includes the accursed Satan, idols or any other entity.

Ibn Al- Qayyim may Allaah have mercy upon him stated that Taaghoot is any entity that makes a person exceed his limits, whether by worship, following, or obeying that entity. He added that the Taaghoot of any people is that which they accept the judgment of, other than Allaah The Almighty.

Obviously, the name Taaghoot is restricted to the one who is content to be worshiped other than Allaah The Almighty. The one who is discontent to be worshiped is not a Taaghoot at all, and he incurs no sin for the exaggerated way in which others regard him.

Allaah Knows best.

https://www.islamweb.net/en/fatwa/8937/meaning-of-taaghoot

Allaah says (interpretation of the meaning):
There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taaghoot and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower. Qur'an 2:256

“And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): ‘Worship Allaah (Alone), and avoid (or keep away from) Taaghoot (all false deities, etc. i.e., do not worship Taaghoot besides Allaah)…” [al-Nahl 16:36]

“And () when Allaah will say (on the Day of Resurrection): “O ‘Eesaa (Jesus), son of Maryam (Mary)! Did you say unto men: ‘Worship me and my mother as two gods besides Allaah?’ ” He will say: “Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in my inner‑self though I do not know what is in Yours; truly, You, only You, are the All‑Knower of all that is hidden (and unseen). “Never did I say to them aught except what You (Allaah) did command me to say: ‘Worship Allaah, my Lord and your Lord.’ And I was a witness over them while I dwelt amongst them, but when You took me up, You were the Watcher over them; and You are a Witness to all things” [al-Maa’idah 5:116-117]

Rashduct4luv:
The Three Categories of Tawheed and Shirk – Shaykh ‘Abdul-‘Aziz ibn ‘Abdullaah ibn Baaz Rahimahullaah

(This is) a clarification of the categories of Tawheed, and they are three:

1. Tawheed ar-Ruboobiyyah (Lordship)
2. Tawheed al-Uloohiyyah (Worship)
3. and Tawheed al-Asma` was-Sifaat (Names and Attributes)

As for Tawheed ar-Ruboobiyyah: Then it is to believe that Allah, the Most High, is the Creator of everything, and is the Disposer of Affairs of everything, and He has no partners besides Him in that.

And as for Tawheed al-Uloohiyyah: Then it is to believe that Allah, the Most High, is the One worshipped in truth, and He has no partners besides Him in that. And this is the meaning of Laa Ilaaha Illa Allaah, and the meaning of this is: there is no deity worshipped in truth except Allah.

So all the acts of worship from Salaah (prayer), Sawm (fasting), and other than them, then they must be (done) sincerely for Allah alone and it is not permissible to associate, anything from these acts of worship, with anyone other than Allah.

And as for Tawheed al-Asma` was-Sifaat: Then it is to believe in everything that has been revealed in the Noble Qur’an and the authentic ahadeeth, from the names of Allah and His attributes. And affirming them for Allah alone, at the level that is befitting the Most High, without Tahreef (perverting the texts), without Ta`teel (denying their meanings), without Takyeef (seeking after their specific details), and without Tamtheel (likening Allah to His Creation). Complying with the statement of the Most High:

“Say (O Muhammad): He is Allah, (the) One. Allaah-us-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks). He begets not, nor was He begotten; And there is none co-equal or comparable unto Him.” Surah Al-Ikhlas (112):1-4

And His (subhana wa ta’aala) statement:
“There is nothing like unto Him, and He is the All-Hearer, the All-Seer.” Surah Ash-Shura (42):11

And some from the people of knowledge (Ahlul ‘Ilm), have divided it in to two types and have entered Tawheed al-Asma` was-Sifaat in to Tawheed ar-Ruboobiyyah. And this does not fall short in that, since the purpose is clear in both divisions.

And the categories of Shirk are three:

1. Shirk Akbar (major Shirk)
2. Shirk Asghar (minor Shirk)
3. and Shirk Khafee (hidden Shirk)

As for Shirk Akbar: It requires the futility of the deeds (of an individual) and the eternal existence in the Fire for the one who died upon it.

As the Most High said:

“But if they had ed in worship others with Allah, all that they used to do would have been of no benefit to them.” Surah Al-An’aam (6):88

And the Most High said:
“It is not for the Mushrikoon (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah), to maintain the masaajid of Allah (i.e. to pray and worship Allah therein, to look after their cleanliness and their building, etc.), while they witness against their own selves of disbelief. The works of such are in vain and in Fire shall they abide.” Surah At-Tawbah (9):17

And whoever died upon that, Allah will not forgive him, and Paradise is forbidden for him.

As Allah (subhana wa ta’aala) said:

“Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases” Surah An-Nisa (4):48

And the Most High said:
“Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. And for the Dhaalimoon (polytheists and wrong-doers) there are no helpers.” Surah Al-Ma`idah (5):72

And from the types of Shirk Akbar are: calling upon the dead and the idols, seeking rescue from them, swearing by them, offering animal sacrifices to them, and similar to that.

And as for Shirk Asghar: then it is what has been established from the texts of the Book or of the Sunnah, as being designated as Shirk, but it is not from the types of Shirk Akbar. Such as riyaa` (performing a deed only to be seen by others) in (the performance of) some deeds, swearing by other than Allah, saying: What Allah willed (Maa shaa` Allaah), and so and so willed, and similar to that.

Due to the statement of the Prophet (sallallaahu ‘alayhi wa sallam): “What I fear for you the most is the minor shirk.”

So he was asked concerning it, so he said:

“‘ar-Riyaa’.”

Reported by al-Imaam Ahmad, at-Tabaraani, and al-Bayhaqee from Mahmood ibn Lubayd al-Ansaari (radiallaahu ‘anhu) with an authentic chain. And it was reported by at-Tabaarani with authentic chains from Mahmood ibn Lubayd, from Raafiya` bin Khadeej, from the Prophet (sallallaahu ‘alayhi wa sallam).

And his (sallallaahu ‘alayhi wa sallam) saying:
“Whoever swears by other than Allah, then he has indeed committed Shirk.”
Reported by al-Imaam Ahmad with a saheeh chain from ‘Umar ibn al-Khattaab (radiallaahu ‘anhu) and reported by Abu Dawood and at-Tirmidhee with a saheeh chain from the hadeeth of Ibn ‘Umar (radiallaahu ‘anhu) from the Prophet (sallallaahu ‘alayhi wa sallam).

He (sallallaahu ‘alayhi wa sallam) said:
“Do not say: ‘What Allah willed, and so and so willed’, rather say: ‘What Allah willed, then so and so willed.’”
Reported by Abu Dawood with a saheeh chain from Hudhayfah bin al-Yamaan (radiallaahu ‘anhu).

And this type (of Shirk) does not dictate apostasy, nor does it necessitate eternal existence in the Fire but it makes deficient the perfection of Tawheed, which is an obligation.

As for the third type: and it is as-Shirk al-Khafee and the proof of this is the statement of the Prophet (sallallaahu ‘alayhi wa sallam):

“Shall I not inform you of what I fear for you more than the Maseeh ud-Dajjaal (the false messiah)?”

They (the companions) said: ‘Of course, O Messenger of Allah!’

He (sallallaahu ‘alayhi wa sallam) said:
“It is the hidden Shirk (Khafee). A man stands for prayer and beautifies his prayer for those who are watching him.”
Reported by al-Imaam Ahmed in his Musnad from Abu Sa’eed al-Khudree (radiallaahu ‘anhu).

And it is more befitting that Shirk be divided in to two types: Akbar (major) and Asghar (minor). As for the hidden Shirk, then it is contained in them both.

So it is found in the major (Shirk), like the Shirk of the Munafiqoon (hypocrites). Because they hide their false aqa’id (creeds), and show Islam outwardly with duplicity and fear for their own selves.

And it is in the minor Shirk, such as riyaa`, as is related in the hadeeth of Mahmood ibn Lubayd al-Ansaari that was presented and the hadeeth of Abu Sa’eed that was mentioned.

And Allah is the One with Whom is success.

Source: Duroosul Muhimmah Li ‘Aamatil Ummah, Lesson 4

Source: https://dawatussalafiyyah./2014/11/08/the-three-categories-of-tawheed-and-shirk-shaykh-abdil-azeez-ibn-abdillaah-ibn-baaz/

The Three Categories of Tawheed and Shirk – Shaykh ‘Abdul-‘Aziz ibn ‘Abdullaah ibn Baaz Rahimahullaah

(This is) a clarification of the categories of Tawheed, and they are three:

1. Tawheed ar-Ruboobiyyah (Lordship)
2. Tawheed al-Uloohiyyah (Worship)
3. and Tawheed al-Asma` was-Sifaat (Names and Attributes)

As for Tawheed ar-Ruboobiyyah: Then it is to believe that Allah, the Most High, is the Creator of everything, and is the Disposer of Affairs of everything, and He has no partners besides Him in that.

And as for Tawheed al-Uloohiyyah: Then it is to believe that Allah, the Most High, is the One worshipped in truth, and He has no partners besides Him in that. And this is the meaning of Laa Ilaaha Illa Allaah, and the meaning of this is: there is no deity worshipped in truth except Allah.

So all the acts of worship from Salaah (prayer), Sawm (fasting), and other than them, then they must be (done) sincerely for Allah alone and it is not permissible to associate, anything from these acts of worship, with anyone other than Allah.

And as for Tawheed al-Asma` was-Sifaat: Then it is to believe in everything that has been revealed in the Noble Qur’an and the authentic ahadeeth, from the names of Allah and His attributes. And affirming them for Allah alone, at the level that is befitting the Most High, without Tahreef (perverting the texts), without Ta`teel (denying their meanings), without Takyeef (seeking after their specific details), and without Tamtheel (likening Allah to His Creation). Complying with the statement of the Most High:

“Say (O Muhammad): He is Allah, (the) One. Allaah-us-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks). He begets not, nor was He begotten; And there is none co-equal or comparable unto Him.” Surah Al-Ikhlas (112):1-4

And His (subhana wa ta’aala) statement:
“There is nothing like unto Him, and He is the All-Hearer, the All-Seer.” Surah Ash-Shura (42):11

And some from the people of knowledge (Ahlul ‘Ilm), have divided it in to two types and have entered Tawheed al-Asma` was-Sifaat in to Tawheed ar-Ruboobiyyah. And this does not fall short in that, since the purpose is clear in both divisions.

And the categories of Shirk are three:

1. Shirk Akbar (major Shirk)
2. Shirk Asghar (minor Shirk)
3. and Shirk Khafee (hidden Shirk)

As for Shirk Akbar: It requires the futility of the deeds (of an individual) and the eternal existence in the Fire for the one who died upon it.

As the Most High said:

“But if they had ed in worship others with Allah, all that they used to do would have been of no benefit to them.” Surah Al-An’aam (6):88

And the Most High said:
“It is not for the Mushrikoon (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah), to maintain the masaajid of Allah (i.e. to pray and worship Allah therein, to look after their cleanliness and their building, etc.), while they witness against their own selves of disbelief. The works of such are in vain and in Fire shall they abide.” Surah At-Tawbah (9):17

And whoever died upon that, Allah will not forgive him, and Paradise is forbidden for him.

As Allah (subhana wa ta’aala) said:

“Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases” Surah An-Nisa (4):48

And the Most High said:
“Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. And for the Dhaalimoon (polytheists and wrong-doers) there are no helpers.” Surah Al-Ma`idah (5):72

And from the types of Shirk Akbar are: calling upon the dead and the idols, seeking rescue from them, swearing by them, offering animal sacrifices to them, and similar to that.

And as for Shirk Asghar: then it is what has been established from the texts of the Book or of the Sunnah, as being designated as Shirk, but it is not from the types of Shirk Akbar. Such as riyaa` (performing a deed only to be seen by others) in (the performance of) some deeds, swearing by other than Allah, saying: What Allah willed (Maa shaa` Allaah), and so and so willed, and similar to that.

Due to the statement of the Prophet (sallallaahu ‘alayhi wa sallam): “What I fear for you the most is the minor shirk.”

So he was asked concerning it, so he said:

“‘ar-Riyaa’.”

Reported by al-Imaam Ahmad, at-Tabaraani, and al-Bayhaqee from Mahmood ibn Lubayd al-Ansaari (radiallaahu ‘anhu) with an authentic chain. And it was reported by at-Tabaarani with authentic chains from Mahmood ibn Lubayd, from Raafiya` bin Khadeej, from the Prophet (sallallaahu ‘alayhi wa sallam).

And his (sallallaahu ‘alayhi wa sallam) saying:
“Whoever swears by other than Allah, then he has indeed committed Shirk.”
Reported by al-Imaam Ahmad with a saheeh chain from ‘Umar ibn al-Khattaab (radiallaahu ‘anhu) and reported by Abu Dawood and at-Tirmidhee with a saheeh chain from the hadeeth of Ibn ‘Umar (radiallaahu ‘anhu) from the Prophet (sallallaahu ‘alayhi wa sallam).

He (sallallaahu ‘alayhi wa sallam) said:
“Do not say: ‘What Allah willed, and so and so willed’, rather say: ‘What Allah willed, then so and so willed.’”
Reported by Abu Dawood with a saheeh chain from Hudhayfah bin al-Yamaan (radiallaahu ‘anhu).

And this type (of Shirk) does not dictate apostasy, nor does it necessitate eternal existence in the Fire but it makes deficient the perfection of Tawheed, which is an obligation.

As for the third type: and it is as-Shirk al-Khafee and the proof of this is the statement of the Prophet (sallallaahu ‘alayhi wa sallam):

“Shall I not inform you of what I fear for you more than the Maseeh ud-Dajjaal (the false messiah)?”

They (the companions) said: ‘Of course, O Messenger of Allah!’

He (sallallaahu ‘alayhi wa sallam) said:
“It is the hidden Shirk (Khafee). A man stands for prayer and beautifies his prayer for those who are watching him.”
Reported by al-Imaam Ahmed in his Musnad from Abu Sa’eed al-Khudree (radiallaahu ‘anhu).

And it is more befitting that Shirk be divided in to two types: Akbar (major) and Asghar (minor). As for the hidden Shirk, then it is contained in them both.

So it is found in the major (Shirk), like the Shirk of the Munafiqoon (hypocrites). Because they hide their false aqa’id (creeds), and show Islam outwardly with duplicity and fear for their own selves.

And it is in the minor Shirk, such as riyaa`, as is related in the hadeeth of Mahmood ibn Lubayd al-Ansaari that was presented and the hadeeth of Abu Sa’eed that was mentioned.

And Allah is the One with Whom is success.

Source: Duroosul Muhimmah Li ‘Aamatil Ummah, Lesson 4

Source: https://dawatussalafiyyah./2014/11/08/the-three-categories-of-tawheed-and-shirk-shaykh-abdil-azeez-ibn-abdillaah-ibn-baaz/