Page 2 Q&A Articles

Is the obligation to pay Zakah confined to Ramadan?

Fatwas by His Eminence Shaykh `Abdul-`Aziz ibn `Abdullah Al Al-Shaykh > Is the obligation to pay Zakah confined to Ramadan? Is the obligation to pay Zakah confined to Ramadan? Q: When is Zakah (obligatory charity) due? When should it be paid and who are its deserving recipients? A: Zakah on money becomes due once a Muslim owns the Nisab (the minimum amount on which Zakah is due) and it is kept in possession for a Hawl (one lunar year calculated from the time a property reaches the minimum amount upon which Zakah is due), provided that the owner is a free person. The Nisab for gold is twenty Mithqals (1 Mithqal = 4.25 grams) which is approximately equal to 92 gm, while the Nisab for silver is 200 Dirhams, about 56 Saudi Riyals. If a person possesses the Nisab and keeps it in possession for a full lunar year, Zakah, whose rate is one quarter of one tenth, i.e., 2.5%, becomes payable. For example, the Zakah rate of 100 Riyals is 2.5 Riyals and for 1000 Riyals is 25 Riyals, and so on. The time when Zakah is due depends on the time a person possesses the Nisab; if a person owns the Nisab in the month of Muharram, for example, Zakah becomes payable by the coming of the next Muharram. It is worthy of notice here that the payability of Zakah is not confined to the month of Ramadan, but some Muslims prefer to pay their Zakah during Ramadan seeking the doubled reward in this month. However, if Zakah becomes due at any other time, it is obligatory to pay it and not to delay it until Ramadan. If one hastens to pay Zakah in advance before the passage of a complete year in order to pay it in Ramadan, there is nothing wrong with this, In sha’a-Allah (if Allah wills). The deserving recipients of Zakah are those listed in the Saying of Allah (Exalted be He): As-Sadaqât (here it means Zakât ) are only for the Fuqarâ’ (poor), and Al-Masâkin (the poor) and those employed to collect (the funds), and to attract the hearts of those who have been inclined (towards Islâm), and to free the captives, and for those in debt, and for Allâh’s Cause (i.e. for Mujahidûn – those fighting in a holy battle), and for the wayfarer (a traveler who is cut off from everything); a duty imposed by Allâh. And Allâh is All-Knower, All-Wise.

Should a suitor be informed of the woman’s medical history?

Fatwas by His Eminence Shaykh `Abdul-`Aziz ibn `Abdullah Al Al-Shaykh > Should a suitor be informed of the woman’s medical history? Should a suitor be informed of the woman’s medical history? Q: If a girl undergoes an abdominal surgery, for example, after birth or a few months later; should her family inform her suitor of this surgery which left a scar up till now? Does he have a Shar`y (Islamic legal) right to know something like this or not? A: All praise be to Allah, the Lord of the worlds, and peace and blessings be upon our Prophet Muhammad, his family, his Companions, and those who follow his guidance until the Day of Resurrection. To proceed: Muslims should be truthful in all matters, as trustfulness leads to every good and saves from all evil. If a suitor proposes to a young woman who has scars due to surgical procedures, her family should inform him, as some people may not accept or tolerate such marks. Furthermore, this may lead to serious problems between them and he may accuse her of having defects. The family of the bride should inform the suitor about her case to be clear from the beginning and not to expose themselves to blame later on.

A Muslimah preserving her religion in Japan

A Muslimah preserving her religion in Japan Q: Thanks to Allah, some Japanese women accepted Islam. They began to struggle with the atheist Japanese society that prefers disbelief and distorted Christianity to Islam. Indeed, there are no obligations in the distorted Christianity, so a person may drink Khamr (intoxicant), eat pork, have girl friends, and at the same time be a Christian who believes in the Father, the Son, and the Holy Spirit. On the other hanzd, a new Muslim has to stand out and become different from non-Muslims and keeps away from their society and gatherings when it comes to `Aqidah (creed); so they become subject to be ostracized and regarded as insane.Non-Muslims may even isolate new Muslim converts and deny them work. They cannot accept them as fellow Japanese while seeing them do what they deem as awful offense i.e. becoming Muslims, abandoning non-Muslim parties, Khamr, pork, and praying to Allah, the God that such non-Muslim people deny as the true Lord? The problems the girls face are even worse, as they are weaker and usually depend on work to support themselves or on their non-Muslim families to support them. Among the various problems the Muslim women face is the observation of the religious obligations e.g. wearing the Hijab (veil). Many times, a woman is prevented from wearing Hijab and offering Salah (Prayer) at her workplace. as she cannot pray on time, she makes up for the missed prayers together lest she should be fired from work; her only source to earn her living, as she lives apart from her non-Muslim family. Another problem a Muslim young woman may face is her inability to fast Ramadan when she hides her Islam from her family, especially her strict Christian mother. This mother prefers that her daughter becomes a disbeliever to becoming a Muslim. This girl studies at the university and her family supports her.She lives, eats, and drinks with them in the same house. This might lead her to committing many prohibitions. She cannot fast Ramadan, as this will be strange to her family. If they know of her conversion, they might harm and prevent her from continuing her education which will be her only way to earn her living in the future. A third problem a new Japanese Muslim may face is when his wife and children remain non-Muslims and he does not know what to do about them. We would like to ask your Eminence the following questions: 1. What should a Muslim woman do in such circumstances in Japan? 2. What should this Muslim man do with his non-Muslim wife and children? Is his disbelieving wife still lawful to him? 3. Is Salah (Prayer) offered by a woman outside her house and in public places while sitting behind a screen to cover her `Awrah (private parts of the body that must be covered in public) valid? May Allah reward you with the best! A: Firstly, anyone who reverts to Islam and conceals it lest they should be harmed need to indirectly show the merits of Islam to people they fear from without makingtheir reversion known. They should invoke Allah (Exalted be He) to guide them, perhaps Allah will guide them to accept Islam. This would ward off their evil. If they are not guided and are expected to harm the person, or the country does not allow the practicing of the Islamic rites, then this person should migrate to muslim lands, if possible. Allah (Exalted be He) says, He who emigrates (from his home) in the Cause of Allâh, will find on earth many dwelling places and plenty to live by. i.e. they should find another place away from the place they detest, a way out from deviation to guidance, from distress to relief, and from poverty to welfare. A weak person who can not migrate is excused as they are prevented from immigration or due to being a woman. Allah (Exalted be He) says, Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): “In what (condition) were you?” They reply: “We were weak and oppressed on the earth.” They (angels) say: “Was not the earth of Allâh spacious enough for you to emigrate therein?” Such men will find their abode in Hell – What an evil destination! Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way. These are they whom Allâh is likely to forgive them, and Allâh is Ever Oft-Pardoning, Oft-Forgiving. These Ayahs (Qur’anic verses) mean that the weak people are not able to develop plans, spend, and direct their way if they migrate. Secondly, a weak woman should be in contact with the Islamic centers in her country, as they might help her. Otherwise, she should be patient and wait for a way out. She should invoke Him (Exalted be He) to facilitate her affairs. She will be rewarded In sha’a-Allah (if Allah wills). She should abide by the teachings, rulings, and obligatory acts of Islam as much as she can for Allah (Glorified be He) says, So keep your duty to Allâh and fear Him as much as you can The Prophet (peace be upon him) said, If I order you to do something, do as much of it as you can. (Al-Bukhari and Muslim agreed upon its authenticity.) Thirdly, when a man converts to Islam but his wife remains in disbelief, it is permissible for him to keep her, if she is from the People of the Book (a Christian or a Jew),since the basic ruling is that it is permissible for a Muslim to marry chaste women of the People of the Book. Allah (Exalted be He) says, Made lawful to you this day are At-Tayyibât [all kinds of Halâl (lawful) foods, which Allâh has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables and fruits)]. The food (slaughtered cattle, eatable animals) of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before your time However, it is not permissible for him to stay with her if she is not from the people of the Book. Allah says, Likewise hold not the disbelieving women as wives. On the other hand, if a woman converts to Islam while her husband remains a disbeliever, she becomes unlawful to him for Allah says, O you who believe! When believing women come to you as emigrants, examine them; Allâh knows best as to their Faith, then if you ascertain that they are true believers send them not back to the disbelievers. They are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them. If she is forced to stay with him, she should be patient until she finds a way out and there is no harm on her as the early Muslim women did. Zaynab (may Allah be pleased with her) the daughter of the Messenger of Allah (peace be upon him) stayed with her husband Abu Al-`As ibn Al-Rabi`, after she converted to Islam, before he converted to Islam. The Prophet (peace be upon him) did not separate them. When she followed the Prophet (peace be upon him) to Madinah, their marriage was annulled. However, the Prophet (peace be upon him) gave her back to him after he became a Muslim. Fourthly, as for the children, they should follow the best religion of their parents. If one of the parents embraces Islam, all the minor children will be Muslims, as children follow the best religion of their parents. Fifthly, a woman should cover before any Ajnaby (man lawful for the woman to marry). She should stay away from anything that shows her adornment, stay at her house, and she should not leave it except out of necessity and in such a case she should dress modestly. If the time of Salah is due while she is out of her house, she has to offer it in a place away from men. The excuse mentioned in the question does not exempt her from standing while offering Salah, because standing is a pillar of Salah for anyone who is able to. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions! Permanent Committee for Scholarly Research and Ifta’ Member Member Member Member Chairman Bakr Abu Zayd `Abdul-`Aziz Al Al-Shaykh Salih Al-Fawzan `Abdullah ibn Ghudayyan `Abdul-`Aziz ibn `Abdullah ibn Baz Source:

This letter is sent by some Dutch women who have embraced Islam

Q 1: This letter is sent by some Dutch women who have embraced Islam, praise be to Allah, and who have many inquiries concerning the issue of inheritance, as our parents are non-Muslims, and a Muslim must not inherit a Kafir (disbeliever). Our parents asked us to tell them how to share their property after their death, which falls into many categories: First, a house, as the money will only be available when the house is sold after their parents’ death;we cannot take part of this money during their lifetime. Is it permissible for the parents to make a grant contract with their children during their lifetime, by paying an annual sum of money that can only be reclaimed after they die and the children sell the house? Is it permissible for the parents to make a grant contract with their children, so that the latter are the real owners of the house during the lifetime of the parents, and after their death each one takes their right? If a Kafir mother has two daughters, one of whom is a Muslim and the other is a Kafir, is it permissible for the mother to make a will for her Kafir daughter to grant half of her inheritance to her Muslim sister? It is said that no bequest must be made to an heir. If we are not entitled to inherit, is it permissible to make a will for us with one third of the money? Second, jewels and valuable objects. Is it permissible for the Kafir parents to distribute such items among their children during their lifetime as a grant, provided that the children use them during their fathers’ lifetime, and after their death these things are returned to the children as agreed upon in the grant? Third, trivial objects and things of low value, such as clothes, mugs and furniture. Is it permissible for us to take them and use them after their death? Is it permissible for us to give them to some Muslims or Kafirs, or simply get rid of them? If the mother dies, and the father is still alive, is it permissible for their daughter to accept her father’s offer and take her mother’s things such as clothes?

A: A Muslim does not inherit a Kafir, neither does a Kafir inherit a Muslim, according to the saying of the Prophet (peace be upon him), Neither a Muslim inherits a Kafir, nor does a Kafir inherit a Muslim. Agreed upon by Al-Bukhari and Muslim in the Hadith reported from Usamah (may Allah be pleased with him). However, it is permissible for the Muslim children to accept the grants, gifts and wills from their Kafir parents. They can also make contracts with them according to the Shar`y (Islamically lawful) regulations. However, it is impermissible for them to inherit their parents. If the Kafir parents deprive their Muslim children from their inheritance and dedicate all of it to their Kafir children, the Muslim children have no right to claim any of their parents’ property, as this claim only takes the form of inheritance, which is a compulsory right. It is known that a Muslim does not inherit a Kafir. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member Chairman

Bakr Abu Zayd `Abdul-`Aziz Al Al-Shaykh Salih Al-Fawzan Abdullah ibn Ghudayyan `Abdul-`Aziz ibn `Abdullah ibn Baz


They were all Christians

Q: A family is composed of a father, a mother, four sons, and four daughters. They were all Christians. Three sons and one daughter converted to Islam. Their father died and left them a huge fortune which is around 18,000,000 Saudi Riyals. do the children who embraced Islam have the right to inherit from their non-Muslim father?

A: If the matter is as mentioned, the Muslim children whose father died as non-Muslim will not inherit. The origin of this ruling is what is related by Al-Bukhari and Muslim on the authority of Usamah ibn Zayd (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: Neither a Muslim inherits from a disbeliever, nor does a disbeliever inherit from a Muslim.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member Deputy Chairman

‘Abdullah ibn Qa’ud ‘Abdullah ibn Ghudayyan Abdul-Razzaq ‘Afify


Khaula’s Story with the Hijab – Inspirational Read !!

Khaula’s Story with the Hijab – Inspirational Read !! May 28, 2011 2 Votes A View through Hijab – By Sister Khaula From Japan 10/25/1993 [57] “A view through Hijaab” is an informative account of life in Hijaab. Written by Khaula Nakata, it is the experience of Hijaab as seen through the eyes of a Japanese woman who embraced Islam. My Story To Islam :

As most of the Japanese, I’d followed no religion before I embraced Islam in France. I was majoring in French Literature at the university. My favorite thinkers were Sartre, Nietchze and Camas, whose thinking is atheistic. At the same time, however, I was very interested in religion, not because of my inner necessity but of my love for the truth. What was waiting for me after death did not interest me at all; how to live was my concern(58). For a long time I had a sort of impression that I was not doing what I should do and I was wasting my time. Whether God existed or not was the same to me; I just wanted to know the truth and choose my way of life-to live with God or without God. I started to read books on different religions except Islam. I had never thought that Islam was a religion worth studying. It was for me, at that time, a sort of primitive idolatry of the simple mind (how ignorant I was!). I made friends with Christians, with whom I studied the Bible, to come to realize a few years later the existence of God. But then I had to face a dilemma because I could not “feel” God at all, in spite of my conviction that he should exist. I tried to pray in church, but in vain. I felt nothing but the absence of God. I then studied Buddhism, hoping I would be able to feel God through Zen or Yoga. I found as many things in Buddhism that seemed to be true as I had in Christianity, yet there were many things I could not understand or accept. In my opinion, If God exists, He should be for everyone(59) and the truth should simple and clear to everyone. I could not understand why people should abandon ordinary life to devote themselves to God. I was really at a loss for what to do to reach the end of my desperate quest for God. It was then that I met an Algerian Muslim. Born and raised in France, he didn’t even know how to pray and his life was quite far from the ideal of a Muslim; nevertheless, he had very strong faith in God. However, his belief without knowledge irritated me and made me decide to study Islam. To start with, I bought a French translation of the Qur’an, but I could not read more than two pages. It seemed so strange and boring. I gave up my effort to understand it alone and went to the mosque in Paris to ask someone to help me. It was a Sunday and there was a lecture for women. The sisters welcomed me warmly. It was my first encounter with practicing Muslim women. To my surprise, I felt myself very much at ease with them, although I’d always felt myself a stranger in the company of Christians. I started to attend the lecture every weekend and to read a book given to me by one of the Muslim women. Every minute of the lecture and every page of the book were, for me, a revelation, giving me great spiritual satisfaction I’ve never known before. I had an excited feeling that I was being initiated into the truth. What was wonderful, Subhaanallah (Praise be to Allaah), was my feeling the presence of God very close to me while in the posture of Sajdah (prostration). __________ (57) Sister Khaula visited the Women’s Office of The Islamic Guidance Center in Buraidah, Al-Qassim, Saudi Arabia on 10/25/1993. She shared this information with other Muslim Sisters in the Office. 1 found it important to share with our Muslim brothers and sisters the Story of Khaula’s coming to Islam followed by her experience and advice concerning the Hijab. (58) This is the concern of so many people in the World and especially in the West or in countries dominated by Western culture. People become “workaholic” to keep up with more and more of what they want to have. The secondary things of today are the necessities of tomorrow! The Medium way described by the Creator, Allah, is ignored except by the few.(Dr.S. As-Saleh) (59) Allah is the God of everyone. This thought translates that God must be one. There is no nationalistic belonging to God! Being the God of everyone, He does not command some people to worship Him alone while at the same time makes it permissible for others to set up rivals with Him in worship. This means that His worship must be one and that it is not up to us to define this type of worship. The way of worship belongs to the One and Only One True God, Allah. This constitutes His religion and He had named this way: Islam. Khula’s Story with the Hijab : “Two years ago when I embraced Islam in France, the polemic around the wearing of the hijab at school was very hot. The majority of people thought it was against the principle of the public school which should keep its neutrality towards the religion. I, who was not yet Muslim then, could hardly understand why they were worried over such a tiny thing as a small scarf put on the head of Muslim students…but, apparently, French people who had faced the serious problem of the increasing non-employment rate and the insecurity in big cities became nervous over the immigration of workers from Arab countries. They felt aggrieved by the sight of the hijab in their town and in their school. In Arab countries, on the other hand, a great wave of coming back of the hijab was being observed especially among the young generation, against the expectation, shared by some Arab people and the most of Western people, of its passing away from the scene as Westenerization took root. The Islamic revival symbolized by the current resurgence of the hijab is often considered as an attempt of Arab Muslims to restore their pride and identity which have been repeatedly undermined by colonization and economic retardation. For Japanese people, the actual adherence of Arab people to Islam may seem a kind of conservative traditionalism or antiwesternism, which (the) Japanese knew themselves in the Meiji era at the first contact with the Western culture, and because of which they reacted against the Western life-style and the Western way of dressing. Man has always had a conservative tendency and reacts against which is new and unfamiliar without realizing whether it is good or bad for him. Some people still think the Muslim women insist on wearing hijab which is the “very symbol of the oppressed situation because they are enslaved by the tradition and are not sufficiently aware of their lamentable situation. If only, they probably think, the movement of the women’s liberation and independence awakes those women’s mind, they will take away the hijab.” Such a naive point of view is shared by the people who have little knowledge of Islam. They, who are so accustomed to the secularism and the religious eclecticism, are simply unable to understand that the teaching of Islam is universal and eternal. Anyway, there are more and more women, beyond the Arab Nationality, all over the world embracing Islam as the true religion and covering the hair. I am but an example of these women. The hijab is surely a strange object for non-Muslim people. For them, the Hijab does not cover the woman’s hair but also hides something to which they have no access, and it’s why they feel uneasy. From the outside, effectively, they can never see what is behind the Hijab. I have kept the hijab since I became Muslim in Paris two years ago…In France, soon after my conversion, I put a scarf, matched in color to the dress, lightly on the head, which people might think a sort of fashion(60). Now in Saudi Arabia, I cover in black all my body from the top of my head till the tip of my toes including my eyes…At the time I decided to embrace Islam, I did not think seriously about whether I would be able to make the five prayers a day or put the hijab. May be I was afraid that I might find the negative answer, and that would affect my decisions to be Muslim. I had lived in a world which had nothing to do with Islam until I visited, for the first time, the Mosque of Paris. Neither the prayer nor the hijab were yet very familiar to me. I could hardly imagine myself making the prayer and wearing the hijab. But my desire to be a Muslim was too strong to worry about what was waiting for me after my conversion. Indeed, it was a miracle that I embraced Islam, Allah Akbar. In hijab I felt myself different. I felt myself purified and protected. I felt the company of Allah. As a foreigner, I felt sometimes uneasy in a public place, stared by men. With hijab, I was not seen. I found that the hijab sheltered me from such impolite stares. I was also very happy and proud in hijab which is not only the sign of my obedience to Allah but also the manifestation of my faith…besides, the hijab helps us to recognize each other and to share the feeling of sisterhoods. The hijab has also the advantage of reminding the people around me that God exists and reminding me of being with God(61). It tells me: “be careful. You should conduct yourself as a Muslim” As a policeman becomes more conscious of his profession in his uniform, I had a stronger feeling of being Muslim with hijab. Soon, I started to put the hijab before my going out from the house whenever I went to the Mosque. It was a spontaneous and voluntary act and no body forced me to do so. Two weeks after my conversion, I went back to Japan to attend the wedding ceremony of one of my sisters, and decided not to go back to France, Now that I became a Muslim and found that I’d been looking for, the French literature did not interest me any more. I had rather an increasing passion for learning the Arabic(62). For me…it was a trial to live in a small town in Japan, isolated completely from Muslims, But such isolation helped me to intensify my consciousness of being a Muslim. As Islam prohibits the women to disclose the body and to wear clothes which accentuate the body line, I had to abandon many of my clothes such as mini-skirts and half-sleeve blouses. Besides, the Western style fashion does not match with the hijab. I decided, therefore, to make a dress by myself. I asked a friend of mine who knew dress-making to help me, and in two weeks I made a dress with a “pantaloon” after the model of a “Pakistani dress”. I did not mind people looking at my strange “fashion”. Six months had past since I went back to Japan, when my desire to study the Arabic and Islam in a Muslim country grew so intense that I decided to realize it. I went to Cairo where I knew only one person. I was at a loss to find none of my host family spoke English. To my great surprise, furthermore, the lady who took my hand to lead me into the house covered herself all in black from top to toe including the face. Such a “fashion” is now familiar to me and I adopt it for myself in Riyadh, but at that time, I was quite surprised at the sight. I attended once in France a big conference for Muslims, and in that occasion I saw for the first time a woman in black dress with a face-cover. Her presence among the women in colorful dress and scarf was very strange and I said myself: ” there she is, a woman enslaved by the Arabic tradition without knowing the real teaching of Islam”, because I knew few things of Islam at that time and thought the covering of the face was but an ethnical tradition not founded in Islam. The thought which came to me at the sight of a face-covered woman in Cairo was not very far from that. She’s exaggerating. Its unnatural…Her attempts to try to avoid any contact with men seemed also abnormal. The sister in black dress told me that my self-made dress was not suitable to go out with. I was not content with her because I thought my dress satisfied the conditions of a Muslima’s dress…I bought a black cloth and made a long dress and a long veil called “Khimar” which covers the loins and the whole of the arms. I was even ready to cover the face because it seemed good “to avoid the dust”, but the sister said there was no need. I should not put the cover-face for such a reason while these sisters put it because they believed it a religious duty. Although most of sisters whom I got acquainted with covered the face, they constituted but a small minority in the whole city of Cairo, and some people apparently got shocked and embarrassed at the sight of black Khimar. Indeed the ordinary more or less westernized young Egyptians tried to keep a distance from those women in Khimar, calling them “the sisters”. The men also treated them with a certain respect and a special politeness on the street or in a bus. Those women shared a sisterhood and exchanged the salaam (the Islamic greeting) on the street even without knowing each other… Before my conversion I preferred an active pants-style to a feminine skirt, but the long dress I started to wear in Cairo got to please me very soon. It makes me feel very elegant as if I had become a princess. I feel more relaxed in long dress than in a pantaloon … My sisters were really beautiful and bright in their Khimar, and a kind of saintliness appeared on their faces…Every Muslim devotes his life to God. I wonder why people who say nothing about the “veil” of the “Catholic Sisters” criticize the veil of the Muslima, considering it as a symbol of “terrorism” or “oppression”. I gave a negative answer when the Egyptian sister told me to wear like this even after my return to Japan….If I show myself in such a long black dress on the street in Japan, people might think me crazy(63). Shocked by my dress, they would not like to listen to me, whatever I say. they would reject Islam because of my appearance, without trying to know its teaching(64). Thus I argued with her. Sixth months later, however, I got accustomed to my long dress and started to think I may wear it even in Japan. So, just before my return to Japan, I made some dresses with light colors and white Khimars, thinking they would be less shocking than the black one. The reaction of the Japanese to my white Khimar was rather good and I met no rejection or mockery at all. They seemed to be able to guess my belonging to a religion without knowing which it is. I heard a young girl behind me whispering to her friend that I was a “Buddhist nun”… Once on a train I sat beside an elderly man who asked me why I was in such a “strange fashion”. I explained him that I was a Muslim and in Islam women are commanded to cover the body and their charm so as not to trouble men who are weak to resist this kind of temptation. He seemed very impressed by my explanation, may be because he did not welcome today’s young girls’ provocative fashion. He left the train thanking me and saying he would have liked to have more time to talk with me on Islam. My father was sorry that I went out even on the hottest day in summer with a long sleeve and a head-cover, but I found the hijab convenient for avoiding the direct sunlight on the head and the neck… I felt rather uneasy in looking at the white thigh of my younger sister who wore short pants. I’ve often been embarrassed even before my conversion by the sight of a woman’s busts and hips traced by the shape of her tight thin clothes. I felt as if I had seen something not to be seen. If such a sight embraces me who is of the same sex, it is not difficult to imagine what effect it would give to men. Why hide the body in its natural state?, you may ask. But think it was considered vulgar fifty years ago in Japan to swim in a swimming suit. Now we swim in a bikini without shame. If you swim, however, with a topless, people would say you are shameless, but go to a South-France’s beach, where many women, young and old, take a sun-bath in a topless. If you go to a certain beach on the west coast in America, the nudists take a sun-bath as naked as when they are born. On the other side, at the medieval times, a knight trembled at a brief sight of a shoe of his adoring lady. It shows the definition of women’s “secret part” can be changed. How you can answer to a nudist if she asks you why you hide yours busts and hips although they are as natural as your hands and face? It is the same for the hijab of a Muslima. We consider all our body except hands and face as private parts because Allah defined it like this(65). Its why we hide them from male strangers. If you keep something secret, it increases in value. Keeping woman’s body secret increases its charm. Even for the eye of the same sex, the nape of a sister’s neck is surprisingly beautiful because it is normally covered. If a man loses the feeling of shame and starts to walk naked and excrete and “make love” in the presence of other people, he would then become no different than an animal. I think the culture of men started when men knew the sense of shame. Some Japanese wives (put their) make up only when they go out, never minding at home how they look. But in Islam a wife tries to be beautiful especially for her husband and a husband also tries to have a nice look to please his wife. They have shame even between themselves and towards each other. You may say why we are “over-sensitive” to hide the body except the face and the hands so as not to excite men’s desire, as if a man looks always at a woman with a sexual appetite. But the problem of sexual harassment so much talked about recently shows how men are weak to resist to this kind of attraction. We could not expect prevention of sex harassment only by appealing men’s high morality and self-control…As a short skirt might be interpreted by men to say: ” if you want me, you may take me”, a hijab means clearly, “I am forbidden for you. “ Three months after coming back from Cairo, I left Japan to Saudi Arabia, and this time with my husband. I had prepared a small black cloth to cover the face with…Arriving at Riyadh, I found out that not all the women covered the face. The non- Muslim foreigners of course put only a black gown nonchalantly without covering the head, but the Muslim foreigners also uncovered the face(66). As for the Saudi women, all of them seemed to cover perfectly from top to toe. On my first going out, I put the niqab and found out (that) it (was) quite nice. Once accustomed to it, there is no inconvenience. Rather, I felt quite fine as if I became a noble and special person. I felt like the owner of a stolen masterpiece who enjoyed the secret pleasure: I have a treasure that you don’t know and which you are not allowed to see. A foreigner might see a couple of a fat man and a woman all covered in black who follows him in the street in Riyadh as a caricature of the oppressing-oppressed relationship or the possessing-possessed relationship, but the fact is that the women feel as if they were queens guarded and lead by servants. During the first several months in Riyadh, I covered only the part beneath the eyes. But when I made a winter cloth, I made on the same occasion a thin eye-cover. My armament then became perfect and my comfort also. Even in a crowd of men, I felt no more uneasiness. I felt as if I had become transparent before the eyes of men. When I displayed the eyes, I felt sometines uneasy when my eyes met a man’s eye accidentally, especially because the Arab people have very keen eyes. The eye-cover prevents, like black sun-glasses, the visual intrusion of strangers. Khaula further says that the Muslim woman “covers herself for her own dignity. She refuses to be possessed by the eyes of a stranger and to be his object. She feels pity for western women who display their private parts as objects f or male strangers. If one observes the hijab from outside, one will never see what is hidden in it. Observing the hijab from the outside and living it from inside are two completely different things. We see different things. This gap explains the gap of understanding Islam. From the outside, Islam looks like a ‘prison’ without any liberty. But living inside of it, we feel at peace and freedom and joy that we’ve never known before…We chose Islam against the so-called freedom and pleasure. If it is true that Islam is a religion that oppresses the women, why are there so many young women in Europe, in America, and in Japan who abandon their liberty and independence to embrace Islam? I want people to reflect on it. A person blinded because of his prejudice may not see it, but a woman with the hijab is so brightly beautiful as an angel or a saint with self-confidence, calmness, and dignity. Not a slight touch of shade nor trace of oppression is on her face. ‘They are blind and cannot see’, says the Qur’an about those who deny the sign of Allah, but by what else can we explain this gap on the understanding of Islam between us and those people.” (3/1993) Note: Khula’s article was sent (late 1993) to the Women’s Office of the Islamic Guidance Center, Buraidah, Al- Qassim, KSA. Source : (pg 43-55) – by Dr. Saleh As-Saleh (rahimahullah)

Which is Better—Devoting Oneself to Allaah or Seeking Knowledge?

Which is Better—Devoting Oneself to Allaah or Seeking Knowledge?

Question: Which of the two is preferable: Devoting oneself in calling to Allaah azza wajall or devoting oneself in seeking knowledge?

The Shaykh replied:

Seeking knowledge is better and is given priority, and it is possible for the student of knowledge that he calls to Allaah whilst seeking knowledge. And it is not possible that he calls to Allaah whilst being upon other than knowledge, Allaah says: Say (O Muhammad): “This is my way; I invite unto Allah (i.e. to the Oneness of Allaah – Islamic Monotheism) with sure knowledge.” (Surah Yoosuf: 108). Therefore how can da`wah to Allaah exist without knowledge? And no one has ever given da’wah without knowledge, and whosever gives da’wah without knowledge is not successful. Taken from the Fataawa of the Shaykh, Kitaab ul-‘Ilm, Page 145 Shaykh Ibn `Uthaymeen rahimahullaah

SincereAdvice from The Sheikhah Al-Waadi’eeyah

SincereAdvice from The Sheikhah Al-Waadi’eeyah

This is the response to what the Sheikhah UmmAbdillah Al-Waad’eeyah, may Allah preserve her, had when a flyer was shown and translated to her, for asisters beauty and spa gathering in the west. The request was made to the sister Umm Abdillah Al-Britaaniyah, may Allah preserve her, to ask the Sheikhah about this issue.

The response from the Sheikhah:

All praises are due to Allah. And may the prayer and peace be upon the Messenger of Allah (may the peace and blessings of Allah be upon him). I bear witness that there is no deity worthy of worship except Allah alone without any partners, and I bear witness that Muhammad (may the peace and blessings of Allah be upon him) is his slave and messenger. To proceed:

Firstly, it is upon every Muslim woman to know that Allah has made it obligatory upon her to remain at home. As He has said:

وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَتَبَرُّجَ الْجَاهِلِيَّةِ ٣٣:٣٣

“And stay in your homes (Oh you women) and do not display your adornments or beauty like the days of Ignorance”

So this is the foundation, however if it becomes necessary for her to leave her home then there is no objection. Provided that she leaves for a reason permitted by the legislation of Al-Islaam. This is because of the speech of the Prophet:

قد أنِنَ الله لكُنَّ أنْ تُخْرُجْنَلِحَوائِجِكُنَّ

“Indeed it has been permitted for you (women) to leave your homes”

Collected in the Saheeh of Imaam Muhammad bin Ismaa’eel Al-Bukhaari #5237

Furthermore, if she leaves her home then it is likewise obligatory upon her to wear Al-Hijaab in a well-mannered fashion with modesty. As for a woman leaving her home to such events mentioned in the question, then it includes wasting time. Also, it is from resembling the disbelieving women, which is forbidden. The Prophet (may the peace and blessings of Allah be upon him) said:

من تشبَّهَ بِقومٍ فهو منهم

“Whoever resembles a people then he is from them”

Narrated from Abdullah bin ‘Umar Collected in the Musnad of Imaam Ahmad Vol. 2page 50 and Graded Hasan by Imaam Al-Albaani

It also includes polishing the nails with nail polish. This act as a barrieragainst water when performing ablution. And whatever does this is prohibited.Except in the case of the menstruating woman. It also includes the women takinga bath or relaxing in water for hours. This legislatively is called “الحمامات“(Spas) and is prohibited (for women) because of the Hadeeth narrated by’Aaisha. She reported that the Prophet(may the peace and blessings of Allah beupon him) said:

أيُّما امرَأةٍ وَضَعَتْ ثِيابَها في غَيرِ بيتِزَوْجِها, هَتَكَتْ ما بينَها و بينَ اللهِ

“Which ever woman takes off her clothing in other than her husband’s housethen she has indeed ripped the protection between her and Allah.”

This Hadeeth is Saheeh collected in the Musnad of Imaam Ahmad

So to summarize, it is not permissible to attend such events because of thecontradictions to the legislation of Al-Islaam it presents. Such as wastingtime and spending a lot of money without a justified reason. Also, I add tothis subject that perhaps the women maybe caused to expose her Awrah this isbecause the beautician may seek to treat her whole body or most of it.

The Prophet (may the peace andblessings of Allah be upon him) said:

لا يَنظُرُ الرَّجل أِلى عَوْرَةِ الرَّجل, و لا المَرْأَةُ أِلى عَوْرَةِ المَرْأةِ

“No man should look at another man’s ‘awrah, nor should a woman look atanother woman’s ‘awrah”

Collected in the Saheeh of Imaam Muslim bin Al-Hajjaaj # 766. Narrated on theauthority of Abi Sa’eed Al-Khudri

And perhaps it maybe a male beautician in which the prohibition and sin is fargreater.

So stay far away from this oh Muslimaat. May Allah grant you all success withthat. Accustom yourselves to staying in your homes and beware of resembling thedisbelieving women because verily this leads to having amity (friendship, love,etc.) for the disbelieving women and love of resembling them inwardly. That isin relation to their belief.

Likewise, I advise you all to leave those lands that oppress its people and tohave adherence upon this Haneef religion. And Allah is the one who grantssuccess.

Al praises are due to the Lord of all existence.

Sheikhah Umm Abdillah Al-Waadi’eeyah

Darul Hadeeth Dammaaj

Translated by: Umm Abdillah Al-Britaaniyah

Darul Hadeeth Dammaaj

Anger Management

Reference: Al Afnaan an Nadiyyah 7/328

Author: Shaykh Zayd al Madkhalee

Topic: Manners

A Warning from Anger- no matter the Reason.

This is because anger lures its victim into practicing acts that necessitate punishment such as murder, speaking negatively of others, destroying property, abstaining from being good to others and similar issues that anger entices a person to fall into and drives them to accomplish, regressing into sin due to having no patience and forbearance. Anger is the key to the doors of evil, a man approached the Prophet – صلى الله عليه وسلم – seeking advice that would benefit him in his religion, rather in all his affairs, he advised him saying:

“Do not get angry.”

The man repeated the question and the Prophet – صلى الله عليه وسلم – repeated the response saying; “Do not get angry.”

This was reported by al Bukhaaree in the Hadeeth of Abu Hurayrah – may Allaah be pleased with him – that a man approached the Prophet – صلى الله عليه وسلم – saying;

“Advise me.”

The Messenger responded: “Do not get angry.”

The man continued to repeat the question and the Messenger kept repeating:

“Do not become angry.”

There are methods for anger management in the noble legislated texts:

    1. What was authentically reported in the two Saheehs on the authority of Salmaan ibn Sard – may Allaah be pleased with him – who said:
      “Two men starting insulting each other in the presence of the Prophet – صلى الله عليه وسلم – while we were seated; one of them was insulting the other angrily while his face was red, so the Prophet – صلى الله عليه وسلم – said:
      “I seek refuge from the accursed Shaytaan.”
      Others said to him: “Do you not hear what the Prophet – صلى الله عليه وسلم – is saying?”
      He responded: “I am not a madman!”

    2. Al Imaam Ahmad and at Tirmidhee reported a Hadeeth on the authority of Abu Sa’eed that the Prophet – صلى الله عليه وسلم – said in his Khutbah:
      “Indeed anger is a scorching coal seated in the hearts of the children of Adam, do you not see the redness of his eyes and the swelling of his cheeks? So whoever senses any of these symptoms should attach himself to the earth.”

The wording is for at Tirmidhee.

  1. Al Imaam Ahmad and Abu Dawood reported the Hadeeth of Abu Waa-il who said:
    “We were sitting with ‘Urwah ibn Muhammad when a man entered and said things to him that angered him. When he became angry he stood up and left, he returned having performed ablution and said:
    ‘My father narrated to me that my grandfather (who was a Companion) narrated to him that the Messenger of Allaah – صلى الله عليه وسلم – said:
    “Indeed anger is from the Shaytaan, and indeed Shaytaan was created from fire, and indeed fire is put out with water. So if any of you were to become angry, perform ablution.”

Likewise, there are texts praising the person who is able to control himself, represses his anger and forgive whoever angered him. Allah the Elevated said:

{and when they are angry, they forgive}

The Prophet – صلى الله عليه وسلم – said:

“The strong one is not the one who can wrestle others, rather it is the one who can control himself when angry.”

‘Umar ibn ‘Abdul ‘Azeez stated:

“Successful indeed is one who safeguards himself from desires, anger and greed.”

Al Hasan stated:

“If there are four things present in a person, he would be protected from Shaytaan and the fire would be prohibited from touching him; A person who controls himself during;

  1. Raghbah (longing),

  2. Rahbah (fear),

  3. Shahwah (lust/desire),

  4. Ghadab (anger)”

To have Raghbah for something is to want it and believe that it is beneficial for you. So whoever has a need for something, this need may drive him to attain it through any means possible, a lot of which could be impermissible, and the object that is longed for itself may be prohibited.

Rahbah is to fear something. If a person fears something he would try to repel it by any means necessary, a lot of which may be impermissible.

Shahwah is to desire something which you take pleasure in. A person may desire a lot of things that are prohibited such as fornication, theft, alcohol, disbelief, magic, hypocrisy and innovations.

Ghadab – Anger: It is the boiling of the hearts blood to repel a harm fearing would take place, or to take revenge from someone who has previously caused harm. A lot of impermissible things take place as a consequence of anger, such as fighting, hitting as well as other types of oppression and transgression. A lot of impermissible forms of speech also take place, such as defamation, verbal abuse, and evil words. This may even reach the level of disbelief.”

It is incumbent upon the believer that his desires are limited to what Allaah has permitted for him. It may be that a person may engage in something [permissible] with a good intention and be rewarded for it, or that his anger is due to harm being caused to his or someone else’s deen, such as taking revenge from someone who disobeys Allah and His Messenger, as Allah said:

{Fight against them so that Allah will punish them by your hands and disgrace them and give you victory over them and heal the breasts of a believing people, and remove the anger of their (believers’) hearts} [At Tawbah 14-15]

And this was the state of the Prophet – صلى الله عليه وسلم -, indeed he never took revenge for himself, but if any of the prohibitions of Allah were contravened, nothing was able to stand up to his anger.”

I say [Shaykh Zayd]: After you have come to know, O Muslim, of what anger, for other than Allah, entices, then it is binding upon you to avoid what causes anger. If one of its causes comes upon you, then it is upon you to cure it with what the Prophet – صلى الله عليه وسلم -directed; to:

  1. Seek refuge with Allah from the accursed Shaytaan,

  2. Perform ablution,

  3. Have tranquility

  4. Thinking about the consequences of what will happen if you follow your anger such as regret, or rather a close punishment as well as postponed one.

“One who directs others to good, is as the one who initiated it [in reward]” – at Tirmidhee.

علاج الغضب

المرجع: الأفنان الندية ج 7 ص 328

المؤلف :شيخ زيد المدخلى

الباب: الاداب

التحذير من الغضب مهما كان السبب

وما ذاك إلا لأن الغضب يجر صاحبه إلى موجبات العذاب كسفك الدم المحرم أو انتهاك العرض أو إتلاف المال أو قطع الإحسان ونحو ذلك من الأمور التي يجر إلى تعاطيها الغضب ، ويبعث على تحقيقها والتردي في مأثمها عدم الصبر والحلم ، ولأهمية ضرر الغضب وأنه مفتاح أبواب الشرور فقد جاء رجل إلى النبي صلى الله عليه وسلم يطلب منه وصية تنفعه في أمر دينه بل وفي شأنه كله فقال له :” لا تغضب ” . وكرر السؤال فكرر النبي صلى الله عليه وسلم الجواب بقوله :” لا تغضب “

جاء ذلك فيما رواه البخاري من حديث أبي هريرة رضي الله عنه

أن رجلا قال للنبي صلى الله عليه وسلم أوصني

قال : ” لا تغضب . فردد مرارا ، قال : لا تغضب “

وجاءت نصوص كريمة في علاج الغضب منها :

ما ثبت في الصحيحين من حديث سلمان بن صرد رضي الله عنه قال

استب رجلان عند النبي صلى الله عليه وسلم ونحن عنده جلوس ، وأحدهما يسب صاحبه مغضبا قد احمر وجهه فقال النبي صلى الله عليه وسلم

إني لأعلم كلمة لو قالها لذهب عنه ما يجد ، لو قال : أعوذ بالله من الشيطان الرجيم

فقالوا للرجل : ألا تسمع ما يقول النبي صلى الله عليه وسلم ؟

قال : إني لست بمجنون “

وخرّج الإمام أحمد والترمذي عن أبي سعيد أن النبي صلى الله عليه وسلم قال في خطبته

ألا إن الغضب جمرة في قلب ابن آدم أفما رأيتم إلى حمرة عينيه ، وانتفاخ أوداجه ، فمن أحس من ذلك بشيء فليلصق بالأرض ” .

وهذا لفظ الترمذي

وخرّج الإمام أحمد وأبو داود من حديث أبي وائل قال

كنا جلوسا عند عروة بن محمد إذ دخل عليه رجل فكلمه بكلام أغضبه فلما أن غضب قام ثم عاد إلينا وقد توضأ فقال : حدثني أبي عن جدي عطية ـ وكان له صحبة ـ قال : قال رسول الله صلى الله عليه وسلم

إن الغضب من الشيطان ، وإن الشيطان خلق من النار ، وإنما تطفأ النار بالماء فإذا غضب أحدكم فليتوضأ

كما جاءت نصوص في الثناء على من إذا غضب ملك نفسه وكظم غيظه، وعفا عمن أغضبه ، قال الله في وصف أهل الإيمان

وإذا ما غضبوا هم يغفرون – سورة الشورى37.

وقال النبي صلى الله عليه وسلم

ليس الشديد بالصرعة ، إنما الشديد الذي يملك نفسه عند الغضب

وقال عمر بن عبد العزيز

قد أفلح من عُصم من الهوى والغضب والطمع

وقال الحسن

أربع من كن فيه عصمه الله من الشيطان وحرمه على النار : من ملك نفسه عند





قال الإمام ابن رجب

فهذه الأربع التي ذكرها الحسن هي مبدأ الشر كله

فإن الرغبة في الشيء : هي ميل النفس إليه لاعتقاد نفعه فمن حصل له رغبة في شيء حملته تلك الرغبة على طلب ذلك الشيء من كل وجه يظنه موصلا إليه وقد يكون كثير منها محرما ، وقد يكون ذلك الشيء المرغوب فيه محرما .

والرهبة : هي الخوف من الشيء ، وإذا خاف الإنسان من شيء تسبب في دفعه عنه بكل طريق يظنه دافعا له ، وقد يكون كثير منها محرما

والشهوة : هي ميل النفس إلى ما يلائمها وتلتذ به ، وقد تميل كثيرا إلى ماهو محرم كالزنا والسرقة وشرب الخمر وإلى الكفر والسحر والنفاق والبدع

والغضب : هو غليان دم القلب طلبا لدفع المؤذى عنه خشية وقوعه أو طلبا للإنتقام ممن حصل له منه الأذى بعد وقوعه ، وينشأ من ذلك كثير من الأفعال المحرمة كالقتل والضرب وأنواع الظلم والعدوان ، وكثير من الأقوال المحرمة كالقذف والسب والفحش ، وربما ارتقى إلى درجة الكفر

إلى أن قال ـ رحمه الله ـ :” والواجب على المؤمن أن تكون شهوته مقصورة على طلب ما أباحه الله له ، وربما تناولها بنية صالحة فأثيب عليها وأن يكون غضبه دفعا للأذى في الدين له أو لغيره انتقاما ممن عصى الله ورسوله كما قال تعالى

قاتلوهم يعذبهم الله بأيديكم ويخزهم وينصركم عليهم ويشف صدور قوم مؤمنين ويذهب غيظ قلوبهم – سورة التوبة : 14 ـ 15

وهذه كانت حال النبي صلى الله عليه وسلم فإنه كان لا ينتقم لنفسه ، ولكن إذا انتهكت محارم الله لم يقم لغضبه شيء قلت : وبعد أن عرفت أيها المسلم ما يجر إليه الغضب لغير الله فإنه يتعين عليك أن تجتنب أسبابه أولا ، ثم إذا جاء سبب من أسبابه فعلا عليك وجب عليك علاجه بما أرشد إليه النبي صلى الله عليه وسلم وهو الإستعاذة بالله من الشيطان الرجيم والوضوء ، والهدوء والتفكر لما سيترتب على التمادي مع تيار الغضب من الندم بل والعقوبة العاجلة والآجلة


The Statement:Allah Is Everywhere

The Statement: Allah is Everywhere

Fatwaa feel-‘Aqeedah:

The Statement: Verily Allaah is Everywhere

Al-Imaam Ibn Baaz (May Allaah have mercy o­n him)

Question: A story was mentioned o­n o­ne of the radio broadcasts which stated that a son asked his father about Allaah, so the father responded saying that Allaah is present everywhere…

The Question: What is the Islamic ruling regarding the likes of this answer?

Answer: This answer is false, and it is from the speech of the people of innovations, from the Jahmiyyah and the Mu’tazilah, and whoever follows their footsteps. And that which is correct is what Ahlus-Sunnahwal-Jamaa’ah is upon, that Allaah, Glory be unto Him, is above the heavens, over the Throne (Al-‘Arsh), above all of His creation, and His Knowledge is everywhere. This is just as is proven by the Qur’anic verses, and the Prophetic Hadeeths, and the consensus of the Salaf (predecessors) of the Ummah (Muslim nation). This is as Allaah, the Mighty and Majestic, said, “Verily your Lord is Allaah, the o­ne Who created the heavens and the earth in six days, then He ascended over the Throne.” (Surah Al-A’raaf:24) And He, glory be unto Him, repeated that in six other verses from His Magnificent Book.

And the meaning of Al-Istiwaa’ with Ahlus-Sunnah is Al-‘Uloo (Loftiness) and Al-Irtifaa’(Elevation) above the Throne, in a manner which befits the Majesty of Allaah, glory be unto Him. No o­ne knows how it is other than Him. This is as Maalik (may Allaah have mercy upon him) said when he was askedabout that, “Al-Istiwaa (Allaah’sascension) is known, and the how of it is unknown, and to believe in itis obligatory, and asking about it is an innovation (Bid’ah).“And he (may Allaah have mercy upon him) meant asking about how it is.And this meaning came from his Shaikh, Rabee’ah bin Abee’Abdir-Rahmaan, and it has been related from Umm Salamah (may Allaah bepleased with her), and it is the statement of all of Ahlus-Sunnah fromthe Sahaaabah (the Prophet’s companions – may Allaah be pleased withthem) and those who came after them from the Imaams of Islaam. Andindeed Allaah, glory be unto Him, informed that He is above the heavensin other verses as well, and that He is in loftiness. He said, “So the judgement is for Allaah, the Most High, the Most Great.” (Al-Ghaafir:12) And He, the Mighty and Majestic, said, “Unto Him ascends the good speech, and the righteous action raises it.” (Faatir:10) And He said, “And He feels no fatigue in their (the heavens and earth) preservation, and He is the Most High, the Most Magnificent.” (Al-Baqarah:255) And He, the Mighty and Majestic, said, “Ordo you all feel safe against He who is above the heavens that He mightmake the earth swallow you up, then behold it shakes. Or do you allfeel safe that He who is above the heavens might send upon you all aviolent whirlwind? Then you shall know how (terrible) was My warning.” (Al-Mulk:16-17)

Thus,in numerous verses from the Noble Book of Allaah, He makes it clearthat He is above the heavens, and that He is in loftiness. And thatagrees with what is proven by the verses of Al-Istiwaa’ (Allaah’sascension). And with that it is known that the statement of the peopleof innovations, that Allaah is present everywhere, is from the mostfalse of falsehood, and it is the way of the Hulooliyyah (those whobelieve Allaah dwells within his creatures), who are innovators andastray. Rather, it is disbelief and misguidance, and it is denial ofAllaah, glory be unto Him, and denying His Messenger (may peace andblessings be upon him), in what is authentic from him regarding hisLord being above the heavens. For example, like his saying, “Do you all not trust me, while I am the o­ne trusted by He Who is above the heavens?”(Al-Bukhaaree and Muslim) And similar to this has come in the hadeethsregarding Al-Israa’ (the Prophet’s night journey to Jerusalem), andAl-Mi’raaj (the Prophet’s ascension into the heavens), and otherreports besides these.

Answered by Al-Imaam ‘Abdul-‘Azeez bin Baaz (may Allaah have mercy upon him)

Source: Ad-Da’wah Magazine, Issue number 1288

Translated by Aqeel Walker, 8/6/07

مقولة : إن الله في كل مكان

السؤال: ذكرت قصة في إحدى الإذاعات تقول: إن ولدا سأل أباه

عن الله فأجاب الأب بأن الله موجود في كل مكان.. السؤال: ما

الحكم الشرعي في مثل هذا الجواب؟

الجواب: هذا الجواب باطل ، و هو من كلام أهل البدع من الجهمية

و المعتزلة و من سار في ركابهما ، و الصواب الذي عليه أهل السنة و الجماعة أن

الله سبحانه في السماء فوق العرش فوق جميع خلقه و علمه في كل مكان

كما دلت عليه الآيات القرآنية و الأحاديث النبوية و إجماع سلف الأمة ، كما

قال عز و جل: “إن ربكم الله الذي خلق السموات و الأرض في ستة

أيام ثم استوى على العرش” (سورة الأعراف ، من الآية : 24) ، و كرر ذلك

سبحانه في ست آيات أخرى من كتابه العظيم

و معنى الاستواء عند أهل السنة هو العلو و الارتفاع فوق العرش على

الوجه الذي يليق بجلال الله سبحانه لا يعلم كيفيته سواه كما قال مالك

رحمه الله لما سئل عن ذلك: “الاستواء معلوم ، و الكيف مجهول ، و الإيمان

به واجب و السؤال عنه بدعة” و مراده رحمه الله السؤال عن كيفيته. و هذا

المعنى جاء عن شيخه ربيعة بن أبي عبد الرحمن ، و هو مروي عن أم سلمة

رضي الله عنها ، و هو قول جميع أهل السنة من الصحابة رضي الله عنهم

و من بعدهم من أئمة الاسلام. و قد أخبر الله سبحانه في آيات أخر أنه في

السماء ، و أنه في العلو قال سبحانه : “فالحكم لله العلي الكبير” (سورة

الغافر ، الآية 12) و قال عز و جل : “إليه يصعد الكلم الطيب

و العمل الصالح يرفعه” (سورة فاطر ، الآية 255) ، و قال

عز و جل : “ءأمنتم من في السماء أن يخسف بكم الأرض فإذا هي

تمور * أم أمنتم من في السماء أن يرسل عليكم حاصبا فستعلمون كيف نذير” (سورة

الملك ، ال آيتان 16-17). ففي آيات

كثيرة من كتاب الله الكريم صرح سبحانه أنه في السماء ، و أنه

في العلو ، و ذلك موافق لما دلت عليه آيات الاستواء . و بذلك يعلم أن قول

أهل البدع بأن الله سبحانه موجود في كل مكان من أبطل الباطل ، و هو

مذهب الحلولية المبتدعة الضالة ، بل هو كفر و ضلال و تكذيب لله سبحانه

و تكذيب لرسوله صلى الله عليه و سلم فيما صح عنه من كون ربه في

السماء مثل قوله صلى الله عليه و سلم: “ألا تأمنوني و أنا أمين من في السماء ” و

كما جاء في أحاديث الإسراء و المعراج و غيرها

مجلة الدعوة ، عدد 1288 ، الشيخ ابن باز