Archive

Archive for the ‘Abd al-Azizz ibn Baz (Rahimahullah)’ Category

Islamic Ruling on removing life-support of a patient when there is no hope for him to survive


 

If your brother who has cancer is in the advanced stages of the disease and three trustworthy specialist doctors agree that he will certainly die if the life-support is removed and that there is no point in treating him, there is no need to use life-support.

 

 

It says in Fataawa al-Lajnah al-Daa’imah (25/80), explaining the cases in which measures should not be taken to resuscitate the patient:

 

1.

If the patient is dead upon arrival at the hospital, there is no need to resuscitate the patient. 

 

 

2.

If the patient’s case is one in which resuscitation is not appropriate, according to the report of three trustworthy specialist doctors, there is also no need to resuscitate the patient. 

 

 

3.

If the patient’s sickness is chronic and untreatable and he is definitely going to die according to three trustworthy specialist doctors, there is also no need to use life-support. 

Patient on full life support

Patient on full life support

4.

If the patient is incapacitated or is vegetative state and has a chronic disease or late-stage cancer, or has chronic heart and lung disease, in which the heart and lungs have stopped frequently, and three trustworthy specialist doctors confirm that, there is no need to use life-support. 

 

 

5.

If a patient shows signs of brain damage that cannot be treated according to three specialist trustworthy doctors, there is also no need to use life-support, because there is no benefit in doing so. 

 

 

6.

If resuscitation of the heart and lungs will be to no avail and is not appropriate in a given case according to the opinion of three trustworthy specialist doctors, there is no need to use life-support and no attention should be paid to the opinion of the patient’s relatives with regard to putting him on or taking him off life-support, because that is not their specialty. 

 

Standing Committee for Academic Research and Issuing Fatwas.

‘Abd al-‘Azeez ibn ‘Abd-Allah ibn Baaz… ‘Abd al-Razzaaq ‘Afeefi

 

Source: Islamqa.com

Advertisements

Recommended Supererogatory Prayer Following Friday Prayer- Shyakh Ibn Baz [rahimahullah]


 

Question: Our Eminent Shaykh. First of all, please accept our heartfelt regards for your kindness in quickly answering the questions coming to you from Moroccan pilgrims. Now I have some queries. How should we offer the supererogatory prayer following the Friday Prayer?

[Part no. 30; Page no. 270]

 

Answer:

After the Friday Prayer, it is recommended to offer four Rak’ahs (i.e. Sunnah of the Zhuhr prayer), following the practice of the Prophet (peace and blessings of Allah be upon him) who said: 

When one of you has offered the Friday Prayer, he should follow it with four (supererogatory) Rak’ahs.

[Related by Muslim, book on friday, chapter on offering salah after the friday prayer, no.881]

 

Therefore, the supererogatory prayer following the Friday Prayer is to perform four Rak’ahs, and it is recommended to divide it into two (i.e. offering every two Rak’ahs discretely), with two Tasleems. This is the recommended way of offering it. But, if one offers it as two Rak’ah with one Tasleem, it will be sufficient for him.

 

However, it is better to offer four Rak’ahs Sunnah after the Friday prayer. It is reported from the Prophet (peace and blessings of Allah be upon him) that he used to pray two Rak’ahs at home after the Friday prayer.

 

Nevertheless, his command to offer four Rak’ahs should be more effective and have more consideration. Thus, the proved act of Sunnah is to offer four Rak’ahs after the Friday prayer whether in the Mosque or at home, and it is recommended to offer them evenly divided with two Tasleems.

 

[A question was asked to His eminence after a lecture he has delivered in the Holy Mosque on 28-12-1418 AH]

Source: alifta.com

 

Muslim’s attitude towards various Islamic groups- The Permanent Committee for Scholarly Research and Ifta’

September 10, 2013 Leave a comment

 

The fourth question of Fatwa no. 6280

 

Q 4: There are many Islamic groups nowadays such as: Al-Ikhwan Al-Muslimun Group (the Muslim Brotherhood), Al-Tabligh (a group calling to Islam), Ansar Al-Sunnah Al-Muhammadiyyah group, Al-Jam‘iyyah Al-Shar‘iyyah, Al-Salafiyyah and those who are called Al-Takfir wal-Hijrah. All these groups and others exist in Egypt. What should the attitude of a Muslim towards these groups be?

Does the Hadith narrated by Hudhayfah (may Allah be pleased with him) in which the Prophet (peace be upon him) advised him saying: “Then seclude yourself from all these sects, even if you have to bite (i.e. eat) the root of a tree until death comes to you and you are in that state.” apply to them? This Hadith was reported by Muslim in his Sahih.

 

 

A:

 Each of these groups involves right and wrong, truth and falsehood, and some of them are closer to truth, rightness and goodness and are more useful to people than others.

(Part No. 2; Page No. 239)

 

Therefore, you have to cooperate with all of them with regard to what they have of truth. You also have to advise them in what you know to be wrong. Moreover, you should leave that which causes you doubt and turn to that which causes you no doubt.

 

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

 

 

The Permanent Committee for Scholarly Research and Ifta’

Member

Member

Deputy Chairman

Chairman

`Abdullah ibn Qa`ud

`Abdullah ibn Ghudayyan

`Abdul-Razzaq `Afify

`Abdul-`Aziz ibn `Abdullah ibn Baz

 

Taken from: http://www.alifta.com

 

[Must read] Hunting For Mistakes And The Vulture Culture – Destroying Correct Cultivation

September 8, 2013 4 comments

In the name of Allah, the Most Merciful, the Most Compassionate

Words from Shaykh Muhammad Nasir ud-Din al-Albani:

“Listen my brother. I sincerely advise you and other youths like you, who stand upon a type of deviation – as it seems to us, and Allah knows best – that do not waste your time in refuting each other, saying that such and such has this in him, and such and such has that in him. This is because; firstly: there is no knowledge at all in this, and secondly: this mannerism only breeds enmity and hatred in the hearts, and causes contempt and rancour to develop in the hearts. So it is upon you to seek knowledge. It is knowledge that will make clear to you the reality of the speech which is in praise of a particular person having many mistakes, and whether he is deserving of being labelled as an innovator. Yet why do we wish to delve into such issues. Indeed I advise you not to delve into such issues. The reality is that we complain about this splitting which has occurred between those who ascribe themselves to the da’wah to the Book and the sunnah – or as we say, ad-da’watus-salafiyyah, the greatest cause of this splitting, and Allah knows best, is the following of whims and desires and the evil dictates of one’s soul. It is not due to the presence of differences in thoughts and ideas. So this is my sincere advice.”

Silsilatul-Huda wan-Nur (784/1), dated the 1st of Rabi’ al Awwal 1414H (9 December 1993)

 

 

Words from Shaykh ‘Abdul-’Aziz ibn ‘Abdullah ibn Baz:

“What has become common in this age, is that many of those who ascribe themselves to knowledge and calling to good, fall into belittling many of their brothers who are well-known preachers, and speaking against the honour of the students of knowledge and the preachers. This is done sometimes secretly in their circles, sometimes on cassettes which are then circulated amongst the people, or sometimes publicly mentioned in their gatherings in the mosques. And this matter opposes the command of Allah and His Messenger from a number of angles … So I sincerely advise those brothers who have fallen into slandering and maligning the preachers, that they should repent to Allah, the Most High, for what they have written with their own hands, and what they have said with their own tongues; which may have been a cause for corrupting the hearts of some of the youths; filling their hearts with hatred and malice, and pre-occupying them away from acquiring beneficial knowledge and calling to Allah, because of being pre-occupied with qil and qal (gossiping and rumour mongering); and with speech about this person and that person; and with hunting for the mistakes of people, and burdening them with this. Likewise, I sincerely advise them that they should redress whatever they have done, and declare themselves free from the likes of these actions, through writing: or methods other than this. They should remove whatever may have entered the minds and thoughts of those who listened to them, and they should take to doing those fruitful actions that will draw them closer to Allah, and which will be of benefit to the worshippers. They should beware of being hasty in pronouncing takfir, tafsiq or tabdi upon people, without the truth being explained, and without the proofs being established. The Prophet, sallallahu ‘alayhi wa sallam, said, ‘Whosoever says to his brother: ‘O unbeliever’ then it will return to one of them.’The authenticity of this hadith has been agreed upon.”

Majmu’ Fatawa wa Maqalat Mutanawwi’ah (7/311-314), abridged.

 

80345747(1)

 

 

Words from Shaykh Muhammad Salih ibn al-’Uthaymin:

“It is essential for a student of knowledge to safeguard his time from being wasted. And time wasting occurs in a number of ways: Firstly, that one leaves committing to memory and revising what one has read. Secondly, that one sits with his friends and indulges in vain and idle talk which contains no benefit. Thirdly, and this is the most harmful of them upon a student of knowledge – that he has no concern except pursuing people’s statements with he said this and he said that (ma qila wa ma qala) and with what occurred and what is taking place regarding an issue that is of no concern to him. And there is no doubt that this is from a weakness of [his] Islam, since the Prophet, sallallahu ‘alayhi wa sallam, said, “Part of a person’s good Islam is to leave alone that which does not concern him.” And busying oneself with qila wa qala and excessive questioning are time-wasters. And it is, in reality, a disease which, when it comes into man – we ask Allah for well-being – it becomes his greatest concern. Due to this, he may even sometimes show enmity (‘ada) to one who does not deserve enmity, or show allegiance (wala) to one who does not deserve allegiance, because of concerning himself with these issues which pre-occupy him away from knowledge, under the pretext of ‘championing the truth’, whilst this is not the case! Rather, this is part of pre-occupying oneself with an issue that does not concern him. If, however, a report comes to you without you having pursued or sought it, then all people receive news, but they do not busy themselves with it, nor does it become their greatest concern. This is because this pre-occupies the student of knowledge, corrupts his affair and opens up for the ‘ummah the door of bigoted partisanship (hizbiyyah), which then splits the ‘ummah.”

Kitabul-’Ilm (204-205)

 

 

Words from Shaykh ‘Abdullah al-Ghunayman:

Amongst the consequences of the actions of these individuals is that they have confused the thoughts of many of the youth. Thus, as a result, some youths have strayed from the path of guidance and have begun to follow what those – who criticize others, and who have stood in the path of da’wah and blocked the path of Allah – have drawn up for them. Some of the youth, as a result of those individuals who criticize others, now sense a great gap between them and the Scholars, and now harbour great misgivings, causing them to stay away from the Scholars. Some have begun to categorize people according to what he hears from these people, saying: so and so is from the ikhwan, because he talks, visits or sits with a person from the ikhwan; or that such and such is sururi; or such and such is from the profiterors [i.e. those who wish to please everybody, even at the expense of the truth], etc. The amazing thing is that these people imagine that by doing so, they are applying the methodology of al-jarh wat-ta’dil. However, they have adopted in this action, ignorant leaders who are misguided and who misguide others. Thus, it is upon the Muslim to fear Allah regarding himself and those poor souls who are not even a quarter, or a tenth of the learned.

 

There occurs in the authentic hadith, “That Allah guides through you even a single person, is better than the choicest of camels.” [Related by al-Bukhari (2942), from Sahl ibn Sa’d, radiallahu ‘anhu]

 

Meaning that it is better for you in this world. Likewise, whosoever misguides even a single person, will bear a great burden; as Allah, the Most High, said, after mentioning the story of one of the Adam’s children killing his brother:

 

“Because of that, We ordained for the Children of Isra’îl that whosoever kills a person, not because of a life for a life; or killed a person in order to spread corruption upon the earth, it is as if he has killed the whole of mankind.” [Al-Qur’an 5:32]

 

Thus, to send someone astray in his religion is far far greater than killing him. So statements regarding matters of religion must be stated along with their proofs from either Allah’s Book, or the sunnah of His Messenger, sallallahu ‘alayhi wa sallam, and that when making such statements one should seek by that the Face of Allah Alone; and also one should ascertain if the harm resulting from such speech is not greater than the benefit, or that one’s intention is not due to envy of a particular individual, or due to the following of one’s desires.

Al-Hawa wa Atharuhu fil Khilaf (33-34)

 

Related read:

Imam al-Albãni (rahimahullãh) on the false Principle: “Whoever is not with us is against us”.

Partisanship (Hizbiyyah) To a Scholar or a Da’ee by Saalih ibn Fowzaan al-Fowzaan

The Prevalence of Jealousy Amongst Students of Knowledge By Shaykh Abdul Aziz As Sadhan

Signs of Jealousy Prevalent Amongst the Students of Knowledge [Must read] – By Shaykh Abdul Aziz As Sadhan

• Advice to the Students of Knowledge by Shaykh Salih bin Sa’d as-Suhaymi

• The Phenomenon of Common People and Junior Students of Knowledge Issuing ‘Bayāns’ by Shaykh Ibrāheem bin ’Āmir ar-Ruhaylī

Advice to the Youth of Ahl-us-Sunnah by Shaykh Sultan Eeid

Correcting the Statements of a Scholar of the Sunnah and Not Seeking to Totally Drop Him by Shaykh Saalih bin ’Abdul’Azeez Aali Shaykh

 

Is the on-duty doctor exempted from Jumu`ah Prayer? `Abdul-`Aziz ibn `Abdullah ibn Baz

August 23, 2013 2 comments

 

Fatwa no. 2630

 

 

All praise be to Allah Alone, and peace and blessings be upon the Messenger of Allah, his family and Companions.

 

The Permanent Committee for Scholarly Research and Ifta’ examined the question submitted to His Eminence the Chairman of the Permanent Committee by His Excellency the Minister of Labor and Social Affairs, which was referred to the Committee from the Secretariat General of the Council of Senior Scholars under no. 2/2699, dated. 23/8/1399 A.H. Following is its text:

 

 A letter was sent to the Ministry by Al-Muwasah clinic in Al-Dammam,

 

(Part No. 8; Page No. 191)

saying: The clinic should be working for twenty-four hours, which requires arranging a shift schedule for the doctors. Is it permissible for those doctors to leave the clinic on Friday to offer Jumu`ah (Friday) Prayer?

 

The doctor on duty is the only person responsible for work at the clinic. He should not leave it as this can lead to grave consequences; for he may be late in arriving to treat a sick or injured person who may need emergency treatment, and this results in adverse and irreversible health consequences.

 

Doctors on duty on the day of Jumuah

Doctors on duty on the day of Jumuah

It is worth mentioning that doctors work in shifts during the whole week, so Friday is not confined to a specific doctor.

 

 

Due to the importance of the issue, we are keen to know the opinion of Your Eminence whether it is permissible for the doctor on duty to offer Zhuhr (Noon) Prayer instead of Jumu`ah Prayer, if his shift happens to be on Friday?

 

 

The Committee replied as follows:

 

The doctor on duty referred to in the question is doing an important and useful service to the Muslims. His attending Jumu`ah Prayer may result in great danger. Therefore, there is no blame placed on him for not attending

 

(Part No. 8; Page No. 192)

 

Jumu`ah Prayer, but he has to offer Zhuhr Prayer on time. Also, if it is possible for him to pray in congregation he must do so, because Allah (Glorified be He) says: So keep your duty to Allâh and fear Him as much as you can [Surah al Taghabun, 64:16]

 

If there are other colleagues who are at the same shift with him, they have to pray Zhuhr in congregation.

 

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

 

 

The Permanent Committee for Scholarly Research and Ifta’

 

Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

 

Leave this fitnah of Photography O Salafis

April 16, 2013 6 comments

♣Bismillah Ar Rahmaan Ar Raheem♣

All praise belongs to Allah alone, the Lord of all that exists. We praise Him, we seek His aid, we ask His forgiveness. We seek refuge in Allah from the evil of ourselves and from the evil of our deeds. To whomsoever Allah guides, none can misguide him and to whomsoever Allah misguides, none can guide him. I bear witness that Allah alone is worthy of worship without any partner and I bear witness that Muhammed (sallallahu alaihi wasallam) is the slave and Messenger of Allah.

 

To proceed,

This article mainly aims the follower of truth i.e. Salafis, about an important issue which they are well aware of but have taken very lightly from past few years. The Issue is “Use of photography in Da’wah.”

Remember we are not talking about “videos” but about “photography”.

 

Allah says in the Qur’an- And remind, for Indeed reminder help the Believers.[51:55]

And Prophet [sallallahu alaihi wasallam] said:  “Ad-Deen is sincerity” (الدِّينُ النَّصِيحَةُ)“[Naseehah] (Recorded by Muslim)

So, I request my brothers and sisters to take this article as a advice and reminder. May Allah reward you all.

 

 

Know that we Salafis are distinguished from others only because we follow truth and not desires even if we have to go against ourselves and our loved ones. We follow what is clear and leave all whatever is doubtful.

 

 

In the age of modern technology, many things have been invented which helped the Da’wah in many ways like through Satellite Islamic channels, Internet, videos etc. When people started video recording of lectures delivered by Scholars, many questions were asked to prominent scholars about the permissibility of it. Some said if the benefit is more then there is no harm in this while others forbade it. However, regarding photography, Scholars prohibited it unanimously except in Dire needs like a photograph for passport, ID card, Criminal records.

 

What we are witnessing from last few years is that our Salafi brothers take unnecessary photos of themselves, Scholars, audiences, speakers etc. during conferences without any need and without any benefit. We see so many photos that they form Albums. We see photos like:

  • Scholars sitting on Dais (stage)
  • Scholar delivering the lecture
  • The photo of scholar in the poster for lectures he will be delivering
  • Scholars having chat among themselves in the guestroom
  • Scholars having their meal and dinner
  • Brothers shaking hands with scholars
  • Audience listening to lecture
  • Volunteers

And so many to mention here.

Hope you understood the point which I wanted to make.

 

And I don’t blame scholars for this because many a times they are not even aware of such things.

Like our Sheikh Ibn Baaz (rahimahullah) said:

“It is not permissible to picture people whether with their consent or without their consent; and if it is with their consent then the sin is greater. And pictures with souls in them are prohibited, because the Messenger of Allah (Sal Allahu aliyhi wa sallam) cursed the picture makers”

Refer: “Fataawa Noor ala Darb” (Aqeedah) No.318

 

 

And I remember the Saying of Muhaddith of this era, Imam Naasiruddin al Albani (rahimahullah). He (rahimahullah) said:

“I fear that Salafiyoon one day will say- Photography isn’t picture making. You just press a button.”

[Silsilat ul Huda wan Nur 393]

SubhanAllah, Allah had given Imam al Albani great insight in matters of deen.

 

Are we not witnessing the same thing? Unfortunately yes. Today we see some of our brothers even try to defend the permissibility of photography even without any dire need.

 

The matter of photography has become so common among our salafi brothers that they no longer feel it to be from major Sin.  And therefore we see our brothers proudly posting these photos of living beings  on social networking sites and elsewhere and feel very comfortable with it.. And the reason is very simple- they have taken this matter very lightly and they try to defend “by giving the excuse of Da’wah” even though there is no benefit of these things in Da’wah.

 

I ask such brothers,

What benefit you and people get by clicking and posting such pictures?

How the Photo of Scholar helps the Da’wah? Isn’t his speech which is important?

Are you not the one who debates with Sufis and others for introducing new thing in Islam?

Are you not the one who gives up his desires just to be saved from major sins and to remain in saved sect?

Are you not the one who is always ready to accept the verdicts of Scholars without trying to find and search fatwas which suits your desires?

Are you not the one who takes every matter of Islam sincerely and seriously?

Yes, I know you are the one. But then why such leniency and carelessness in this matter which comes under major sins?

 

My dear brothers and sisters, please avoid this emerging fitnah of taking photographs when deep within your heart you know that it’s haram except in dire needs. Be a follower of Salaf as Saalih by actions and not merely by words.

May Allah guide us all.

-Dr Iftakhar Ahmed

 

Ruling on Performing Salah wearing tight clothes that display the shape of one’s private parts


 

Wearing tight clothes is something religiously Haram [forbidden] and medically not recommended for its negative effects on the body. Some of those who wear them are not even able to prostrate themselves in Salah. If such clothes lead a muslim to abandon Salah then wearing them is totally forbidden. It is indeed proved that most of those who wear tight clothes do not perform Salah. And if they do, they perform it in the way the hypocrites do!!!

 

Many muslims of today do their Salah wearing tight clothes that shape their private parts or even display a part of them.

 

Al-Hafith Ibn Hajar related from Ashhab that the later held the opinion that

if a person performed his salah wearing trousers and was able to wear something else, he should repeat it [for the one he did wearing trousers is invalid] within its time unless these trousers are thick. Some hanafis held the opinion that doing Salah wearing trousers is something detested.

[ Fath Al-Bārī (vol. 1 / p.476).]

 

 

Those reverend ‘Ulamah delivered such rulings concerning wide trousers, what would they have said had they seen the tight ones with which muslims of today do their Salah??

 

The eminent scholar Al-albani said:

‘Trousers have two main hedious things;

the first; those who wear it are actually imitating the disbelievers. Muslims of old days used to wear wide trousers [Sarāwil], like those [wide ones] some Syrians and Lebanese still wear. Tight clothes is one of the things the colonizing nations left behind in the colonized nations which the later adopted easily because of their ignorance [in religion] and simple mindedness.

 

The second is that this kind of [tight] trousers shapes one’s private parts- which extend from the knees up to the navel for males. The praying person should be far away from such disobedience especially when he prostrates himself to Allah .

 

The private parts of those who wear such clothes are clearly displayed (when they prostrate themselves in Salah)!! what kind of Salah is this before the hands of the Rabb??

 

Many young muslim men forbid women from wearing tight clothes because it displays the size of their bodies but they forget to apply the same rule on themselves. There is no difference between men and women concerning wearing tight clothes which display the size of one’s private parts. Young muslims should be aware of this. Few are those who know and apply this rule on themselves’ [1]

 

If a muslim performs his Salah wearing wide trousers, the Salah is valid and correct. It is better thought to wear a Qamīs that covers the part of the body between the knees and the navel.

 

If it is longer to cover half of the legs or even the heels, it would be even better.[2]

 

=====================================================

(1) This is an answer to a question raised by Abū Ishāq Al-Huwainy from Egypt, and it was recorded in Jordan, on Muharram 1407 Hijra. Refer to Al-Albānī’s book “Hijāb Al-Mar’ah al-Muslimah Fil Kitab Wa Asunnah”, the fourth condition of the muslim woman’s Hijāb which is “It should be very wide so as not to display the size of her

body or any part of it” (p.59..).

 

Muslim men and women share the same ruling, but it is widely violated by men of these days; most of them do their Salah wearing tight trousers. There is no might but with Allah .

The prophet sallallahu alaihi wasallam said:

“Forbade that a muslim performs Salah wearing tight trousers with no Ridaover it”.

This hadīth was narrated by Abū Dāwūd and Al-Hākim. It is a sound hadīth as is mentioned in “Sahīh Al-Jāmi’As-Sagīr” (no.6830), At-Tahāwī in “Sharh Ma‘ānī Al-’Āthār” (vol.1 / p.382). Refer to Shaikh Hmūd Tuwaijir’s book “Al-Idāh Wat Tabyīn Limā Waqa‘a Fihī Al-Aktharūn Min Mushābahat Al-Mushrikīn” (pp.77-82).

 

 

2) Taken from Shaikh Abdul Azīz Ibn Baz “Fatāwā” (vol.1 / p.69). This is also the ruling which the Permanent Committee for Scientific Researches and Religions Rulings delivered for a question raised about performing Salah wearing [tight] clothes.

The question is registered in the Department of Research (no. 2003). The answer for this question was as follows:

‘If these trousers do not display the size of the private parts due to their widness, nor are they transparent but thick, one’s Salah is valid.

If the case is the opposite; i.e. the trousers are tight or transparent that the private parts are displayed, then one’s Salah  is null and void.

If only the size of one’s private parts is clear when wearing such clothes, then one’s Salah is detested except if one has no other alternative but wearing them. May Allāh  guide us to the right path.

 

[Source:  The Clarified Ruling Of Mistakes Done In Salah  By: Mashhūr Hasan Āl Salmān, pg20-21]

 

For more rulings on Salah, Click here.

 

%d bloggers like this: