Fatwa in faith

[فداء الرسول]

1. How shall People come out of Their Graves

Question: How shall people come out of their graves on the Day of Resurrection? And who will be the first to be dressed?Answer: Allah, Glorious is He, will resurrect man on the Day of Resurrection by reconstructing him from his tail bone. People will grow as perfect creatures just as plants grow from seeds, and palm trees from date stones. They will emerge from their graves barefooted, naked and uncircumcised. They will rush forth like spread out locusts, or dispersed butterflies, and will not miss the way to the Assembly Land. In fact they will know their way to it better than a wild pigeon knows it way to its nest, as they are racing to a target.The first upon whom the earth will crack open is our Prophet Muhammad (صلى الله عليه وسلم). He will be the first to regain consciousness. As for the first to be dressed after Resurrection is Khalilur-Rahman (the beloved one of the Merciful) may Allah exalt his mention, and render him safe from evil. Horror will overtake mankind to the point even Prophets will say on the Day: “Myself, myself”. He who reads the Verses that detail with Resurrection in the Surahs Al-Qamar, Al-Ma’arij, and al-Qari’ah, and the like will have more information about that great event.It is authentically reported in both Bukhari and Muslim, that the Prophet (صلى الله عليه وسلم) said:“You shall be summoned barefooted, naked and uncircumcised.”Then he read and said:“As we began the first creation, so shall We repeat it, a promise binding upon Us. We shall certainly fulfill it.” [Al-Anbiya' 21:104]“The first to be dressed on the Day of Resurrection is Ibrahim. While a group of my Ummah will be snatched away to the left side, and I would call out: ‘My followers!’ It will be said: ‘They apostatized after you left them.’ And I then will say as the good worshipper (‘Isa) said:“And I was a witness over them as long as I remained with them, but when You collected me, You were the Watcher over them, and You are the witness over everything. If you punish them, they are Your worshippers; and if You forgive them, You are the Mighty, the Wise.” [Al-Ma'idah 5:117-118][Al-Bukhari no. 3349 and Muslim no. 2860]It is also authentically reported that the Prophet (صلى الله عليه وسلم) said:“Mankind will be shocked to swoon on the Day of Resurrection, and I will be the first upon whom the ground will crack open.”
[Al-Bukhari no. 2412]It is also authentically reported that the Prophet (صلى الله عليه وسلم) said:“I will be the first to regain consciousness.”
[Al-Bukhari no. 4638]You may get further details about the above two traditions from the book Al-Aqidah At-Tahawiyah when Imam At-Tahawi talks about the conditions of people on the Day of Resurrection.The Permanent Committee
[Taken from Fatawa Islamiyah, Darussalam, Volume 1 - Creed, p. 22 - 24]

[فداء الرسول]

2. Prostrating on Graves and making Offerings to the Dead

Question: What is the ruling on prostrating on graves and making offerings to people buried in them?Answer: Prostrating on graves and making offerings to them constitues idolatry, ignorance, and major Shirk. Such practices are devotional acts that must be dedicated to Allah alone. He who dedicates them to other than Allah is a polytheist. Allah the Exalted says:“Say, ‘My Salah, and offering, and my life, and my death are all for Allah, the Lord of the worlds. He has no partner. And so am I commanded, and I am the first of the Muslims.’ [Al-An'am 6:162-163]And Allah says:“We have given you Al-Kawthar. So, pray to your Lord and offer sacrifice.” [Al-Kawthar 108: 1-2]There are other Verses signifying that prostration and offerings are acts of worship, and dedicating them to other than Allah constitutes Shirk.There is no doubt that visiting graves for the purpose of prostrating and making offerings to the dead buried in them means only gratifying and revering them by prostrating on them and sacrificing animals to them.Imam Muslim filed a long Hadith under the title ‘The prohibition of sacrificing to other than Allah, and cursing who does so’ : ‘Ali bin Abi Talib, may Allah be pleased with him, said: The Messenger of Allah (صلى الله عليه وسلم) taught me the following:“Allah curses him who sacrifices to other than Allah, Allah curses him who curses his own parents, Allah curses him who shelters a man of innovation, and Allah curses him who alters landmarks.” [Muslim no. 1978 and an-Nasa'i no. 4427]Abu Dawud also reported that Thabit bin Ad-Dahhak, may Allah be pleased with him, said: A man vowed to sacrifice camels in a place called Buwanah, so he asked the Messenger of Allah (صلى الله عليه وسلم) whether it was permissible for him to do that. The Prophet (صلى الله عليه وسلم) asked him:“Was there any idols of the Jahiliyyah (pre-Islamic era) worshipped in that place?”They said: “No!” He further asked:“Did the pagans hold in that place any of their festivals?”They said: “No!” Thereupon, the Prophet (صلى الله عليه وسلم) said:“Fulfill your vow, because it is not permissible to fulfill a vow when it involves disobedience to Allah.”The foregoing signify that he will be cursed who makes offering to other than Allah, and the prohibition of sacrificing animals in a place where other than Allah is adulated, such as an idol, a grave, or even a place in which people of pre-Islamic ignorance used to hold their gatherings, even if he intends to please Allah alone with his offerings. May Allah exalt the mention of our Prophet, Muhammad, his household, and Companions and render them safe from evil.The Permanent Committee
[Taken from Fatawa Islamiyah, Darussalam, Volume 1 - Creed, p. 31 - 33]

[فداء الرسول]

3. Ali – may Allah be pleased with him can help no one after his death

Question: Does Ali, may Allah be pleased with him, help anyone in times of calamities?Answer: Ali, may Allah be pleased with him, was killed without being aware of his assassin’s scheme, nor was he able to protect himself from it. How then could it be alleged that he can ward off calamities from others after his death, when he could not ward it off from himself when he was alive?He who believes that Ali or any dead person can extend a benefit to others, or help them obtain it, or ward off evil from them is Mushrik, because these things are restricted to Allah, Glorious is He. Therefore, whoever believes that a creature can do that and he seeks his help, then he takes such one for a god, Allah, the Exalted, says:“And if Allah inflicts harm on you, there is none who can remove it except He. And if He intends to do good for you, there is none to repel His Bounty. He makes it reach whomsoever of His slaves he wills. He is the Forgiving, the Merciful.” [Yunus 10:107]The Permanent Committee
[Taken from Fatawa Islamiyah, Darussalam, Volume 1 - Creed, p. 28]

[فداء الرسول]

4. Praying in Mosques that contain Graves, and the Grave of the Prophet (صلى الله عليه وسلم) in the Masjid

Question: I am enquiring about the permissibility of performing prayer in a mosque in which there is a grave. Some scholars say that it is not permissible to perform prayer in it. They say that if there is no other mosque in your town, perform your Salah in your home, which is better for you in terms of reward than to pray in that mosque. While others say it is permissible to perform prayer in it, because the grave of the Messenger (صلى الله عليه وسلم) as well as the graves of his two Companions, Abu Bakr and Umar which are in his Masjid. I have no proof of either opinion. I sent this letter to you, to enquire about the truth, and the proof, because I live in the countryside in Senegal. We have one mosque in our town, in which there are four graves, three of which are attached to the outside wall of the Masjid in the direction of the Qiblah exactly. While the fourth is inside the Masjid.Answer:First: It is not permissible to build mosques on graves, nor is it permissible to perform prayer in such a Masjid. A’ishah, may Allaah be pleased with her, said: When the Prophet (صلى الله عليه وسلم) was dying, he uncovered his face with a piece of cloth. Whenever he felt pain, he uncovered his face and said:“The curse of Allaah is upon Jews who turned the graves of their Prophets into praying place.”He said that warning the Muslims against doing so. Had it not been for that, he would have ordered that his grave be raised above the ground, but he was afraid it would be turned into a Masjid.[1]Jundub bin Abdullah said: I heard the Prophet (صلى الله عليه وسلم) saying five days before he died:“I declare Allaah to have taken no friend from you, for Allaah has taken me for a beloved, as He took Ibrahim as a beloved. Were I to take a friend from my Ummah, I would have taken Abu Bakr for a friend. Beware! Those who were before you used to turn the graves of their Prophets and pious people into mosques. Beware! Never turn graves into mosques, for I forbid you doing so.”[2]The Prophet (صلى الله عليه وسلم) forbade building mosques on graves, and cursed those who do so. This signifies that building mosques on graves is a major sin. May Allaah protect us from it. That is why A’ishah, may Allaah be pleased with her, said in the above Hadith: warning the Muslims against doing so. Had it not been for that, he would have ordered that his grave be raised above ground, but he was afraid it would be turned into a Masjid.Second: If a mosque is built on a grave or graves, then it must be demolished, because it is founded on other than what Allaah has legalised. Retaining such Masjid and performing prayer in it is insisting in committing the sin of building it, and an excess in the religion in aggrandizing the one upon whose grave it was built. This would be conductive to Shirk. May Allaah protect us. Allaah, the Exalted said:“Do not go into extreme in your religion.” [3]And the Prophet (صلى الله عليه وسلم) said:“Beware of excess, the people before you were destroyed by excess.” [4]But if a mosque is built with no grave in it, then later on, someone was buried in it, such mosque does not have to be demolished; rather, the grave should be dug out, and the corpse be taken out and buried in a graveyard with the Muslims. Burying people in a Masjid is an abominable deed which must be eliminated by removing the grave from the Masjid.Third: the Prophetic Masjid was founded by the Prophet (صلى الله عليه وسلم) himself based upon piety and fear of Allaah, the Exalted, and with the pleasure of Allaah. The Prophet (صلى الله عليه وسلم) was not buried in it after his death but was buried in A’ishah’s apartment, may Allaah be pleased with her. When Abu Bakr died, he was buried next to him in that apartment. Then later on when Umar died, may Allaah be pleased with him, he was buried next to them in the same apartment. The apartment itself was not included in the Prophet’s Masjid. It was enclosed in the Prophet’s Masjid after the era of the Well-Guided Caliphs, may Allaah be pleased with them.Consequently, prayer in that Masjid is legal; rather one prayer in it is better than a thousand prayers in any other Masjid, excluding the Sacred Mosque (Makkah) contrary to any other Masjid that was built in a grave or graves in which Salah is forbidden.Fourth: You should not pray the obligatory prayer at home; rather, you should perform along with Muslim bothers of yours, even in the open. You should also try to establish a Masjid on what Allaah has made legal to perform in it your five daily prayers in application of the Islamic laws, and in keeping away from what Allaah has forbidden. It is Allaah who grants success. May He exalt the mention of our Prophet, Muhammad, his household, and his Companions.[1] Al-Bukhari no. 1330, Muslim no. 529, An-Nasa’i no. 704, Ahmad 5:204 and Al-Muwatta no. 85
[2] Muslim no. 532
[3] An-Nisa 4:171
[4] Ahmad 1:347, Al-Hakim 1:466 and Ibn Majah no. 3029The Permanent Committee
[Taken from Fatawa Islamiyah, Darussalam, Volume 1 - Creed, p. 52-55]

[فداء الرسول]

5. The Recitation of Al-Fatiha on Graves

Question: Is it permissible to recite Al-Fatihah, or any other parts of the Qur’an for a dead upon visiting his grave? And will this benefit him?Answer:It has been authentically reported that the Prophet (صلى الله عليه وسلم) used to visit graves, and pray for the dead with supplications which he taught his Companions, and they learned them from him. Of such supplications:“As-Salamu Alaikum, O people of this place, believers and Muslims, and we will if Allaah wills follow you. We ask Allaah safety for ourselves and yourselves.” [1]It has never been authentically reported that the Prophet (صلى الله عليه وسلم) recited a chapter from the Qur’an, or Verses, for dead people; although he used to frequently visit their graves. Were this to be legitimate, he would have done it and instructed his Companions to do it, out of desire for the reward and mercy to his Ummah, and out of fulfilling the duty on conveying the message to the Ummah. Allaah describes him saying:“Surely, a Messenger has come to you from among yourselves, grevious to him is that you should fall into trouble; and he is desirous of your welfare; and compassionate and merciful to the believers” [2]Since he did not do that when there was a reason for him to do so, then it is proof that this practice is illegitimate. His Companions, may Allaah be pleased with them, realized that, and followed his suite. They were content by supplicating for dead people when they visited their graves. It has never been authentically reported that they recited Qur’anic chapters for dead people. Hence, reciting the Qur’an is an innovation. It has been authentically reported that he said:“He who innovates into our affair a ritual which does not belong to it, it shall be rejected” [3][1] Muslim no. 975
[2]At-Tawbah 9:128
[3] Al-Bukhari no. 2697 and Muslim no. 1718Permanent Committee
[Taken from Fatawa Islamiyah, Darussalam, Volume 1 - Creed, p. 61-62]

[فداء الرسول]

6. Tawassul to Allah through Pious People

Question: Is it permissible for a Muslim to seek nearness to Allah through Prophets and pious people? I have read an opinion of some scholars that there is no harm in Tawassul through to Allah. And I read contradicting opinions by other scholars. What is the ruling of Islamic law on this issue?Answer: Al-Waliy is he who believes in Allah and fears him by fulfilling his commands and refraining from his prohibitions. Allah says:“Verily, the Awliya’ of Allah shall have no fear, nor shall they grieve. Those who believed and used to fear Allah much.” [1]Tawassul or seeking nearness to Allah through Awliya’ is of different kinds:First: when someone requests a living Waliy to supplicate Allah to make his provisions ample or heal him or to ask him to guide him to the right path. All of which is permissible just as some Companions requested the Prophet (صلى الله عليه وسلم) to supplicate Allah for rain, and he did so, and Allah responded to his supplications, and they were rained. Under this kind to the case when the Companions of the Prophet (صلى الله عليه وسلم) requested Al-’Abbas during the caliphate of ‘Umar asking him to supplicate Allah for rain, which he did, and the Companions were saying: “Aameen.” Such took place during the lifetime of the Prophet (صلى الله عليه وسلم) and after his death. It is also permissible for a Muslim to request him Muslim brother to supplicate Allah on his behalf to receive a benefit or waive a harm.Second: is to call on Allah, beseeching Him through the love which he holds for his Prophets and obedients to him, and through the love which he holds for the ‘Awliya of Allah, by saying: “O Allah! I ask You by the love which I hold for Your Prophet, and by following him and by the love which I hold for the Awliya’ of Allah, give me this or that.” This is permissible because it is a form of Tawassul from the slave to his Lord through his good deeds; just as the case of the three people who were trapped in a cave by a rock which blocked the caves mouth, and they begged Allah to relieve them, making Tawassul through their good deeds.Third: to ask Allah by the homage and prestige of His Prophet or any of His Awliya’, saying: “O Allah! I ask You by the prestige of Your Prophet or the prestige of Al-Husain,” for instance. Such is not permissible, for although the prestige of the Awliya’ of Allah is great, particularly the prestige of our beloved Prophet Muhammad (صلى الله عليه وسلم), but it is neither legitimate nor normal means for Allah’s response to supplication. It is for this reason the Companions refrained from making Tawassul through the prestige of the Messenger of Allah (صلى الله عليه وسلم), when they needed rain, rather they sought it by the supplication of his uncle Al-Abbas, even though the prestige and the honor of the Prophet (صلى الله عليه وسلم) is above anyone else’s. It was never known that the Companions, may Allah be pleased with them, made Tawassul through the Prophet (صلى الله عليه وسلم) after his death, bearing in mind that they were the best of generations who recognized the right of the Messenger of Allah (صلى الله عليه وسلم) best and loved him most.Fourth: is when the slave asks Allah to fulfill his needs, adjuring Allah by His Wali, Prophet, or by the right of his Prophet and Awliya’ such as saying: “O Allah! I ask You, by Your Wali, so-and-so, or by the right of Your Prophet (صلى الله عليه وسلم).” It is not permissible to demand something from a creature through swearing by other creatures. Likewise there is no right for a creature to demand from Allah swearing by His creatures. This is the fact which is supported by evidences with which the Islamic creed is safeguarded, and with which the gates to Shirk are blocked.[1] Yunus 10:62-63The Permanent Committee
[Taken from Fatawa Islamiyah, Darussalam, Volume 1 - Creed, p. 83-85]

[فداء الرسول]

7. The Ruling on Swearing by Other than Allaah

Question: What is the ruling on swearing by other than Allaah, is it Shirk or not?Answer: Swearing by other than Allaah, whether an angel, Prophet, Waliy, [1] or any created being is forbidden. This is based upon the authentic Hadith of Ibn Umar, may Allaah be pleased with him, that the Prophet (صلى الله عليه وسلم) saw Umar bin Al-Khattab while he was riding with a group of horsemen and he heard Umar swearing by his father. So the Messenger of Allaah (صلى الله عليه وسلم) called out to them:“Verily, Allaah the Almighty and Majestic has forbidden you from swearing by your fathers. Whoever swears, he should swear by Allaah or be silent.” [2]In another narration on the authority of him, it is reported that the Messenger of Allaah (صلى الله عليه وسلم) said:“Whoever swears should not swear except by Allaah.” [3]The Quraish used to swear by their fathers and he (صلى الله عليه وسلم) said (to them):“Do not swear by your fathers.” [4]These were narrated by Muslim and others. So the Prophet (صلى الله عليه وسلم) prohibited swearing by other than Allaah, and a prohibition normally means Tahrim, [5] indeed, it has been authentically reported from him that he called it Shirk. Umar bin Al-Khattab, may Allaah be pleased with him, said that Allaahs Messenger (صلى الله عليه وسلم) said:“Whoever swears by anything other than Allaah, has committed Shirk.” [6]And it has been reported on the authority of Ibn Umar, may Allaah be pleased with him, that Allaahs Messenger (صلى الله عليه وسلم) said:“Whoever swore by other than Allaah, he has committed Shirk or disbelief.” [7]Scholars have interpreted this to mean minor Shirk, and they said: It is a form of disbelief that is less than the major disbelief which takes a person out of the fold of Islam, may Allaah protect us from that. But it is one of the greatest of the major sins. This is why Ibn Masud, may Allaah be pleased with him, said: That I should swear by Allaah to a lie is better than I should swear by other than Allaah to the truth. This is supported by what Abu Hurairah reported from the Messenger of Allaah (صلى الله عليه وسلم), that he said:“Whoever among you swore by other than Allaah, saying in his oath: By Al-Lat, should say: La ilaha illAllaah (none has the right to be worshipped except Allaah) and whoever said to his brother: Come, and I will gamble with you, he should give charity.” [8]So he (صلى الله عليه وسلم) ordered any Muslim who swore by Al-Lat to say afterwards: La ilaha illAllaah to negate the swearing by other than Allaah, the belief in Whose Complete Oneness is obligatory. This is because of the glorification of other than Allaah, which results from ascribing to another what should only be for Him – i.e. swearing by Him.As for those Hadiths which contain swearing by parents, they are from before its prohibition, in accordance with the customs of Quraish in the days of pre-Islamic ignorance.[1] Waliy: A friend, meaning, of Allaah. It refers to any believer whom Allaah loves. It is also used by various deviant groups to refer to their saints.
[2] Muslim no. 1646 and At-Tirmithi no. 1534
[3] Muslim no. 1646
[4] Muslim no. 1646
[5] Tahreem: To make something Haram (absolutely and strictly forbidden)
[6] Ahmad 1:47 and 2:34
[7] Abu Dawud no. 3251 and At-Tirmithi no. 1535
[8] Al-Bukhari no. 6650 and Muslim no. 1647The Permanent Committee
[Taken from Fatawa Islamiyah, Darussalam, Volume 1 - Creed, p. 107-110]

[فداء الرسول]

8. The Final Hour will come to pass when only Evil People will be on Earth

Question: We often hear that the Final Hour will not come to pass until Islam prevails on earth. But we also hear that it will come to pass when there is no one who says La ilahah illallah. How can we reconcile between the two statements?Answer: Both these statements are correct. It is authentically reported that the Prophet (صلى الله عليه وسلم) said that the Final Hour will not come to pass until ‘Isa, son of Maryam, whom Allah saved from evil, comes down to earth, kills the Pseudo Christ, and the swine, and breaks the cross. During his era, wealth will become in abundance. He will waive the Jizyah[1], and accept from people only Islam or the sword. Allah will abolish during his era, all religions except Islam. Prostration will be to Allah alone.This indicated clearly that Islam during ‘Isa’s time, may Allah render him safe from every derogatory thing, will prevail on earth, with no other faith beside it. It is also authentically reported that the Final hour will come to pass while onyl evil people are alive. Allah, the Exalted, will send a pleasant breeze, after the death of ‘Isa, may Allah render him safe from every derogatory thing, after the sun rises from the west. This breeze will collect the soul of every believer, man or woman. After which there will remain alive only evil people upon whom the Final Hour will come to pass.[1] Jizyah, the tax that is taken from the free non-Muslim subjects of a Muslim government; whereby they ratify the compact that ensures them protect.Ibn Baz
[Taken from Fatawa Islamiyah, Darussalam, Volume 1 - Creed, p. 286-287]

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9. Who are Ahlus-Sunnah wal-Jama’ah?

Question: Who are Ahlus-Sunnah wal-Jama’ah?Answer: Ahlus-Sunnah wal-Jama’ah are those who hold fast to the Sunnah, who are united upon it, paying no heed to other than it, neither in matters of knowledge and beliefs, nor in matters pertaining to the legality of deeds. This is why they are known as Ahlus-Sunnah, because they hold fast to it, and they are called Ahlul-Jama’ah, because they are united upon it. If one examines the case of Ahlul-Bid’ah, (the People of Innovation), one finds that they are in disagreement in what they follow, whether it is their religious beliefs or their deeds. This disagreeing proves that they are far away from the Sunnah, the more they innovate therein.Shaikh Muhammad bin Salih Al-’Uthaimeen[Taken from Fatawa Arkan-ul-Islam (Islamic Verdicts on the Pillars of Islaam, Volume 1 (Creed & Prayer), Darussalam pg.37-38]

[فداء الرسول]

10. What is the ruling on wearing amulets and talismans?

Question: What is the ruling on wearing amulets and talismans?Answer: This issue, I mean the wearing of talismans and amulets is divided into two categories:1. The thing worn is from the Qur’an and the scholars both the early generations and the later generations have disagreed regarding this. Some of them permitted it, considering that it is included in the Words of Allah, the Most High:“And We send down of the Qur’an that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on it).” [Al-Isra' 17:82]and the Words of Him, the Most High:“(This is) a Book (the Qur’an) which We have sent down to you, full of blessings.” [Sad 38:29]And it is from the blessings, that it is worn to protect against evil.There are those who forbid it, saying: It has not been confirmed from the Prophet (صلى الله عليه وسلم) that wearing them is a lawful means of repelling evil or removing it. And, the fundamental principle in matters such as these is to refrain from them, and this is the most authoritative view. So, it is not permissible to wear talismans, even if they are from the Noble Qur’an, nor is it permissible to place them under the pillow of the sick person, or to hang them on the wall or the like. Supplication and recitation may only be made directly over them, as the Prophet (صلى الله عليه وسلم) used to do.2. The thing worn is from something other than the Noble Qur’an, whose meaning is not understood. This is not permissible under any condition, because what is written is not known, and some people write charms and complicated things, interwoven letters, that are almost impossible to understand or to read. Such things are forbidden innovations, and they are not allowed in any circumstance. And Allah knows better.Shaikh Muhammad bin Salih Al-’Uthaimeen[Taken from Fatawa Arkan-ul-Islam (Islamic Verdicts on the Pillars of Islaam, Volume 1 (Creed & Prayer), Darussalam pg.99-101]