Archive for the ‘Saalih ibn Fowzaan (Hafidhahullah)’ Category

Does Learning Arithmetic and Astronomy Belong to Soothsaying? Sh. Salih al-Fawzan

November 9, 2014 Leave a comment


Question: Are the calculations of time and rain forecast for agricultural and other purposes considered kinds of astrology?


No, they are not kinds of astrology. They are allowed types of knowledge that is acquired to facilitate people‘s life. The sun and the moon are to be used in measuring time as Allah says,

It is He who made the sun a shining light and the moon a derived light and determined for it phases – that you may know the number of years and account [of time].

[Quran Surah Yunus verse 5]


Al-Khatabi explains that the study of stars by means of observation, and the knowledge used, for example, to identify parts of the day and the Qiblah direction are not forbidden.
It is allowed to use the stars as a guide to directions; Allah says,

And landmarks. And by the stars they are [also] guided. [Quran 16:16]


Ibn-Rajab argues that useful knowledge, which facilitates such necessary activities, is considered permissible by the Jumhoor; other than that is considered unnecessary, for it would take the place of more important things.

astronomy and Islam

According to Sahih Al-Bukhari, Qatadah maintains that Allah has assigned stars three functions:

(a) being an ornament for the sky,

(b) shooting eavesdropping devils, and

(c) acing as guiding signals.


If one tries to read into the stars other than those functions, he will be taking the wrong path, doing a futile exercise and carrying an unbearable burden. Justifying the three functions, Sulaiman Ibn-Abdullah cites these Qur’anic verses:

“And We have certainly beautified the nearest heaven with stars and have made [from] them what is thrown at the devils” [Quran 67:5]


“And landmarks (too), and by the star they find a way.” [Quran 16:16]


However, forecast of when rain falls is difficult, for it belongs to the unseen, which is known only to Allah. To associate rainfall with the states of stars is considered an act of ignorance practised before Islam, as people invoked rain through the stars. Yet, knowledge of the right time to plant certain seeds depends on knowledge of the seasons, and this can be mathematically calculated.


Wa-Allahu-A’lam (Allah is the One Who knows the whole truth).


[Kitab Ad-da’wah, (Book of the Call), Al-Fawzan’s Fatwas, Vol.1, pp.47-48]



It Is Not Allowed to Open Specialist Clinics for Ruqya Treatment

March 28, 2014 Leave a comment



What do you think of opening specialist clinics for Ruqya treatment?



This should not be allowed, for it will open the door for temptations and cheating. Besides, the Righteous Salaf never did such a thing.


Also, expansion of clinics of that type would be a source of evil and corruption because the unqualified and the greedy will be attracted to it as some type of lucrative business. Such people will also try to get as many customers as possible, even by unlawful means.


To defend such business by saying that the Raqi in charge is a righteous man is unacceptable, for man is not immune from temptations. Even if the Raqi is really righteous, opening that door should not be allowed.


Al-Mutaqa mm Fatawa Al-Fawzan (Al-Fawzan’s Selected Fatwas), Vol. 2, p. 148

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

May 21, 2013 Leave a comment


What is the ruling of an individual who loves a scholar or a Da’ee and says: I love him very much, I do not want to listen to anyone refuting him and I take his word even if it goes against the evidence, because the shaykh has more knowledge of the evidence than us?


This is detestable and blameworthy partisanship and it is not allowed. We love the scholars-and all praise is to Allaah-and we love the Du’aat (callers) for the sake of Allaah, the Mighty and Majestic. However if one from amongst them makes an error in an issue, we make clear the truth in that issue with the evidence and this does not decrease our love for the one who is refuted nor does it decrease his status. Imaam Maalik-rahimahullaah- said: “There is no one from amongst us except that he will refute or be refuted, except the companion of this grave.” Meaning the Messenger of Allaah SAllaahu Alihee Wasallam.


If we refute some of the people of knowledge and some of the people of virtue, this does not mean that we hate him or dispraise him, we only make clear what is correct and for this reason some of the scholars, when some of their colleagues made an error, said: “So and so is beloved to us, however the truth is more beloved to us than him. ” And this is the correct way.


Do not understand from this that to refute some of the scholars in an issue where they have erred in, means lowering them or having hatred for them. Rather the scholars have not ceased refuting each other and at the same time being brothers and having mutual love. It is not allowed for us to take everything that an individual says unquestionably, whether he is correct or in error, because this is partisanship.



The one whose statement is taken absolutely and nothing from it is left, is the Messenger of Allaah Sallaahu ‘Alihee Wasallam. Because he is a Messenger from his Lord and does not speak from his desires. As for other than them (messengers), then sometimes they make errors and sometimes they are correct, even though they may be from the best of the people, they are Mujtahidoon that make mistakes at times and are correct at others. No one is infallible from falling into error except the Messenger of Allaah Sallaahu ‘Alihee Wasallam. It is therefore Waajib that we know this and that we do not remain silent upon error, due to love of an individual. Rather it is upon us that we make the error clear. The Prophet Sallaahu ‘Alihee Wasallam said: “The religion is sincere advice. We said: To whom. He said: To Allaah, His book, His messenger, the leaders of the Muslims and their general people.”

So clarification of an error is advice for all, as for concealing it, then this goes against advice.


Reference: Al Ajwibah Al Mufeedah ‘an Asilat Al Manaahij Al Jadeedah: Q67 Beneficial Answers to Questions on New Methodologies.”(Q: 67).

Translator: Abdur Raoof Muhammed, Abu Sumayyah

Date Published: Friday 17 June, 2005

Taken from:


Speech and Action: Creed of Imam Bukhari and other Imaams

February 1, 2013 Leave a comment


Imam Bukhari (Rahimahullah) Said:

That the religion consists of (both) speech and action*.


And this is due to the saying of Allaah:

And they were commanded not but that they should worship Allaah, and make their worship exclusively for Him alone, being Hunafaa (abstaining from ascribing partners to Him), and perform As-Salaah (Iqaamat-us-Salaah) and give Zakaah and that is the right religion.

[ al-Bayyinah (98):5 ]



Al-Laalikaa’ee (d. 418H) reports in his Sharh Usool I’tiqaad Ahlus- Sunnah (5/958) that ‘Abdur-Razzaaq (as-San’aanee) said,

‘I met sixty two Shaykhs, amongst them were: Ma’mar, al-Awzaa’ee, ath-Thawree, al-Waleed ibn Muhammad al-Qurashee, Yazeed ibn as-Saa’ib, Hammaad ibn Salamah, Hammaad ibn Zaid, Sufyaan ibn ‘Uyainah, Shu’ayb ibn Harh, Wakee’ ibn al-Jarraah, Maalik ibn Anas, Ibn Abee Laylaa, lsma’eel ibn Ayyaash, al-Waleed ibn Muslim and those I have not named, all of them saying, ‘Faith consists of speech and action, it increases and decreases.”


Al-Laalikaa’ee also reports in Sharah Usool I’tiqaad Ahlus-Sunnah (4/848) from Yahyaa ibn Saleem that he said,

‘I asked ten amongst the Fuqahaa about faith and they said, ‘Speech and action.’


I asked Sufyaan ath-Thawree and he said, ‘Speech and action.’


I asked Ibn Juraij and he said, ‘Speech and action.’


I asked Muhammad ibn ‘Abdillaah ibn ‘Amr ibn ‘Uthmaan and he said, ‘Speech and action.’


I asked al-Muthnee ibn as- Sahaah and he said, ‘Speech and action.’


I asked Naafi’ ibn Umar ibn Jameel and he said, ‘Speech and action.’


I asked Muhammad ibn Muslim at-Taa’ifee and he said, ‘Speech and action.’


I asked Maalik ibn Anas and he said, ‘Speech and action,’


and I asked Sufyaan ibn ‘Uyainah and he said, ‘Speech and action.’


Shaykh Saalih al-Fawzaan in his Sharah Aqeedatil-Waasitiyyah (p. 135) says,

[ ‘And his (Ibn Taymiyyah’s) saying,

‘And among the fundamentals of Ahl us-Sunnah wal-Jamaa’ah ..’ means the principles and rules upon which their creed is built, ‘…is that the religion…’ which is whatever Allaah has commanded, ‘…and faith…,’ which means belief, ‘…is speech and action: The speech of the heart and tongue and the action of the heart, the tongue and the limbs.’ This is the meaning of faith with Ahlus- Sunnah wal-Jamaa’ah. It is (both) speech and action.

Speech is of two kinds:

The speech of the heart and that is its belief (Itiqaad) and the speech of the tongue and that is speaking with the word of Islaam.

And action is of two types:

the action of the heart and that is the intention and sincerity and the action of the limbs such as prayer, hajj and jihaad.’ ]



Ibn al-Qayyim (d. 751H) said in al-Madaarij (1/120-121),

‘The speech of the heart:

It is belief in what Allaah, the Most Perfect, has informed about Himself, upon the tongue of His Messengers concerning His Names, His Attributes, His Actions, His Angels and the meeting with Him.

The speech of the tongue:

It is to inform and convey about Allaah with that (i.e.. the above), to call to it, defend it, to explain the false innovations which oppose it, to perform His remembrance and to convey His orders.

The action of the heart:

Such as love for Him, reliance upon Him, having fear and hope in Him, making the deen purely and sincerely for Him, having patience upon what He orders and prohibits, having patience with what He decrees and being pleased with it, having allegiance and enmity for His sake, humbling oneself in front of Him, having humility in front of Him, becoming tranquil with Him and other than this from among the actions of the heart whose obligation is more binding than (and precedes) the actions of the limbs. And (likewise) whose recommended actions are more loved by Allaah than the recommended actions of the limbs. And the actions of the limbs without the action of the heart is either of no benefit at all or of little benefit.



The action of the limbs:

Such as prayer and jihaad, attending the Jumu’ah (the Friday Prayer) and congregational prayer, aiding those who are unable, displaying goodness to the creation and other such things.’



* The Murji’ah are a sect who uphold the belief of Irjaa’ (to hold that sins major or minor, do not affect faith and that faith neither increases nor decreases). The first to call to this belief was Gheelaan ibn Abee Gheelaan, the Qadariyy. He was executed in 105H. They claim that actions are not part of faith, that people do not vary in faith, that faith does not increase or decrease and that one should declare himself a Believer without saying, ‘If Allaah wills.’


The Murji’ah are divided into three groups, as Shaykh ul-Islaam Ibn Taymiyyah has mentioned:
(i) Those who claim that faith is a condition of the heart only.
(ii) Those who claim that faith is merely verbal affirmation (i.e. the
(iii) Those who claim that faith is only affirmation with the heart and tongue, but that action is necessary in addition to it.


The Ruling on Wearing Coloured Contact Lens

December 13, 2012 Leave a comment


Ash-Shaykh Saalih al-Fawzaan, may Allah preserve him, was asked on the ruling of wearing coloured contact lenses?

A: It is okay to wearing contact lens due to a need for it .As if there is no need for it then it is better to leave it off especially if it is expensive for verily it is considered to be extravagance, adding to that it contains of deceit and deception because it shows not the actuality of the eye without there being a need for it.

Reference: al-Ma’rah al-Muslimah bayna al-Halaal wal Haraam, page 59, print: as-Saffaa.

The scholars of the Standing Committee said:

It is not permissible to use artificial nails, false eyelashes and coloured contact lenses, because it is harmful to the part of the body where they are used and because it also involves deceit and trickery, and is changing the creation of Allaah.

Shaykh ‘Abd al-‘Azeez Aal al-Shaykh, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh Saalih al-Fawzaan, Shaykh Bakr Abu Zaid.

Fataawa al-Lajnah al-Daa’imah (17/133).

Ruling on Qutb and Ghawth titles

December 1, 2012 Leave a comment


Bismillah Ar Rahmaan Ar Raheem♣

Q: What is the ruling on giving the title of Qutb (Sufi title denoting a “Perfect Master”) or Ghawth (Source of Succor) to some Awliya’ (pious people)? Is this permissible?


A: The two titles Qutb and Ghawth do not have any basis in Allah’s Purified Shar` (Law). These terms are invented by some extremist Sufis. Accordingly, giving these titles to some Awliya’ (pious people) is not permissible. Some misguided people understand such terms to mean that such a Qutb or Ghawth can run the affairs of the universe and fulfill people’s needs. This is Kufr (disbelief) that contradicts Tawhid (belief in the Oneness of Allah/ monotheism) because Allah (Glorified and Exalted be He) revealed the Scriptures, and sent the Messengers to worship Him Alone without partners or associates. He (Exalted be He) commanded all creatures to resort and supplicate to Him Alone to bestow upon them all good and ward off harm. Allah (Exalted be He) says:  {Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations? Is there any ilâh (god) with Allâh? Little is that you remember! Surah an Naml 62)}.  He (Exalted be He) says: { And if Allâh touches you with harm, there is none who can remove it but He, and if He intends any good for you, there is none who can repel His Favour which He causes it to reach whomsoever of His slaves He wills. And He is the Oft-Forgiving, the Most Merciful (Surah Yunus 107)}. He (Glorified be He) also says:  Say:{ “None in the heavens and the earth knows the Ghaib (Unseen) except Allâh”(Surah an Naml 65)}

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 Deputy Chairman Chairman
Bakr Abu Zayd Salih Al-Fawzan `Abdullah ibn Ghudayyan `Abdul-`Aziz Al Al-Shaykh `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Fatwas of the Permanent Committee – Group 2 – Part 2 – Page 84

Family of the Deceased Preparing Food for Others to Gather and Eat From

November 11, 2012 Leave a comment

Bismillah Ar Rahmaan Ar Raheem


Abu Bakr al-Turtushi al-Maliki (d. 520H) wrote:

Our Maliki scholars have said: To undertake preparation for condolences (i.e. organize sittings) is an innovation and disliked. So [a person afflicted with the calamity of the death of a family member] sits in his house, or in the mosque, in his sadness, but without presenting himself to receive condolences. In this case there is no harm. When the news of the death of Ja’far came to the Prophet (sallallaahu alayhi wasallam), he sat in the mosque, overcome with sadness and the people gave condolences to him. Malik said,

There is no harm if food is sent to the family of the deceased, regardless of whether it is a near-relative or not. And this is because the Prophet (sallallaahu alayhi wasallam) said, when the news of the death of Ja’far [bin Abi Talib] came, ‘Prepare food for the family of Ja’far, for there has come to them what has preoccupied them.’

And this food is recommended in the view of the bulk of the Scholars, because it is from (the deeds of) righteousness and nearness for the family and neighbours, and so it is recommended (mustahabb). But as for when the family (of the deceased) prepare food and invite the people to it, nothing has been narrated about it at all from the predecessors (qudumaa), and in my view it is an innovation and disliked. And this view is from that which al-Shafi’i has agreed upon. Al-Hawadith wal-Bida’ (Dar Ibn al-Jawzee, pp. 170-171)



Shaykh Abd al-Aziz bin Baz (rahimahullaah) said:

As for the family of the deceased person preparing food and gathering the neighbours (to eat from it), then this is not correct, rather it is from the innovations, and from the evil sins. Jarir bin Abdullah al-Bajli (radiallahu anhu) said, “We used to consider gathering with the family of the deceased and preparing food after the burial from niyahah (prohibited form of lamentation from the days of ignorance).”Jarir (radiallaahu anhu) informed that they used to consider the people gathering with the family of the deceased and [the family] preparing food for the people that this was considered to be from niyaahah, meaning this is how the Companions (radiallaahu anhum) used to consider it. This shows that the family of the deceased is not to prepare food for the people, and nor should they gather them together. However, it is recommended for their neighbours and relatives to send food for them (the family) because of them becoming preoccupied with the calamity. Fatawa Nur ala al-Darb (1/369) through al-Bida’ wal-Muhdathaat (p. 336).



Shaykh al-Albani (rahimahullaah) said:

… this is due to the hadeeth of Jarir bin Abdullaah al-Bajli (radiallahu anhu) who said, “We used to consider gathering with the family of the deceased and preparing food after his burial from niyahah (prohibited form of lamentation from the days of ignorance).” The Sunnah is that the relatives and neighbourss of the deceased prepare food for the family of the deceased that will suffice them, due to the hadith of Abdullah bin Ja’far (radiallahu anhu), who said, “When the news of the death of Ja’far came, when he was killed, the Prophet (sallallaahu alayhi wasallam) said, “Prepare food for the family of Ja’far because an affair which has preoccupied them has come to them…” and the hadeeth is hasan. Ahkaam al-Janaa’iz (p. 167).



Shaykh Salih al-Fawzan said:

Giving condolences when someone dies is legislated because it is from the angle of consolation (reassuring and strengthening), and it also comprises supplication for the deceased person. This is when the one giving condolences says to the one afflicted by the death of a near-relative, “May Allaah make good your consolation, relieve your calamity and forgive your deceased.” And it is not desirable for there to be exaggeration in giving condolences (such as) setting up tents, and having huge gatherings, and going to liberties in preparing food and banquets. Jarir bin Abdullah al-Bajli (radiallahu anhu) said, “We used to consider gathering with the family of the deceased and preparing food after the burial from niyahah (prohibited form of lamentation from the days of ignorance).” The Sunnah is for one of the relatives or neighbours of those afflicted (with the death) to prepare the food according to need and present it to them, as a means of consolation for them. This is due to the hadeeth of Abdullaah bin Ja’far (radiallahu anhu), when the news of the death of Ja’far came, when he was killed, the Prophet (sallallaahu alayhi wasallam) said, “Prepare food for the family of Ja’far because an affair which has preoccupied them has come to them…”, or “… that which has preoccupied them has come to them.” And it is not desirable to sit in a specific place for condolences and announcing this. But the one afflicted with the calamity can be given condolences when he meets him in any place, and it should be at a time soon after the occurrence of the death and Allaah knows best. Al-Muntaqaa (1/196-197).



It is not from the Sunnah, from what has preceded, for the family of the deceased to go out of their way and to undertake preparations to receive condolences by organizing and arranging special sittings. As for receiving those who come to offer condolences as part of the natural course of events (since it is inevitable that the family of the deceased will have visits from relative and neighbours), Shaykh Ibn Baz said in response to the question:

س: ما رأي سماحتكم فيمن يجلس بالمنزل لاستقبال المعزين، مع العلم أن كثيراً من المعزين لا يتمكنون من القيام بالعزاء إلا في المنزل؟ج: لا أعلم بأسا في حق من نزلت به مصيبة بموت قريبه، أو زوجته، ونحو ذلك أن يستقبل المعزين في بيته في الوقت المناسب؛ لأن التعزية سنة، واستقباله المعزين مما يعينهم على أداء السنة؛ وإذا أكرمهم بالقهوة، أو الشاي، أو الطيب، فكل ذلك حسن.

Question: What is the view of your eminence regarding the one who sits in the house to receive those who come to offer condolences, alongside the knowledge that many of those who offer condolences are not able to do so except by coming to the house (of the deceased)?Answer: I do not know of any harm regarding the one upon whom a calamity has descended such as death of a near-relative or a wife and what is like that, for him to receive those who offer condolences in his house at a suitable time, because ta’ziyah (offering condolences) is sunnah and receiving those who offer the condolences is from what aids them in fulfilling this sunnah. And if he was to honour them by offering coffee, tea, or perfume, then al of that is good. Majmu’ Fatawa of Ibn Baz (13/384).



As for the issue of whether the family of the deceased can share the food that has been prepared for them by others and invite others to partake in it, there is a verdict of Shaykh Ibn Baz in this regard:

إذا بعث لأهل الميت غداء أو عشاء فاجتمع عليه الناس في بيت الميت، هل هو من النياحة المحرمة؟ليس ذلك من النياحة؛ لأنهم لم يصنعوه وإنما صُنع ذلك لهم، ولا بأس أن يدعوا من يأكل معهم من الطعام الذي بُعث لهم؛ لأنه قد يكون كثيراً يزيد على حاجته

Question: When lunch or supper is sent to the family of the deceased and people gather to eat from it in the house of the deceased, is this [considered to be] from the prohibited niyaahah (lamentation)?

Answer: That is not from niyaahah (prohibited lamentation), because they did not prepare the food, but it was prepared for them. And there is no harm that they invite those who eat with them from the food which has been sent to them, because it may be plenty, more than what they need. Majmu’ Fatawa of Ibn Baz (13/398).



This fatwa should be understood in light of what has preceded that it is not for the family of the deceased to make tasaddee (to undertake, preoccupy oneself) for receiving condolences, as in, go out of the way to receive the people for receiving condolences by organizing special sittings, and nor should the family request or pay for food to be made by others with the intent that they will feed those who will come and gather at their house, because this now returns to the family themselves taking responsibility for making the food (even if they themselves did not physically make it) and incurring a burden, and this returns to the prohibited niyaahah (lamentation) mentioned by Jarir bin Abdullah al-Bajli (radiallaahu anhu).

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