300 FIQH QUESTIONS AND ANSWERS

300 FIQH QUESTIONS AND ANSWERS
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‫مركز‬
‫السنة‬ ‫إحياء‬
‫البدعة‬ ‫وإخماد‬
Markaz Ihyahi Sunnah Waikhmadi Bid’ah
markazihyaahisunnah@gmail.com +2347031937133, +2348055772203

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Table of Content
Introduction 3
Tawheed 6
Fiqh 31
Purification 34
Salaat 67
Fasting 110
Zakaah 131
Food 140
Marital Life 155
Dress 176
Transaction 186
Upbringing Muslim Child 205
Du’ah and Dhikr 211
Others 217

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INTRODUCTION
‫بسم‬
‫اهلل‬
‫الرمحن‬
‫الرحيم‬
All Praise be to Allaah, we praise Him, seek His help and His forgiveness. We seek refuge in Allaah from the
evils of our souls and evils of our deeds. One, whom Allaah guides, none can lead him astray, and one
whom He misguides, none can guide him. I bear witness that there is nothing worthy of worship except
Allah, and I bear witness that Muhammad (Peace and Blessings of Allaah be upon him) is His servant and
His messenger.
“Oh, you who believe! Fear Allaah as He should be feared, and do not die except as Muslim”. (Q3:102).
“O mankind! Fear your Lord who created you from a single person (Adam), and from him (Adam) He
created his wife (Hawah), and from them both He created many men and women and fear Allaah through
whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship). Surely,
Allaah is Ever an All-Watcher over you.” (Q4:1).
“O those who believe! Fear Allaah and say what is correct (always). He will direct you to do righteous good
and He will forgive you your sins. And whoever obeys Allaah and His messenger that is a great
achievement” (Q33:70-71).
The best speech is the speech of Allah. That is The Book of Allah. The best of guidance is the guidance of
Muhammad (Peace and Blessings of Allaah be upon him), the worst of all matters are innovations (in the
din); and every newly invented matter (in the din) is an innovation, and every innovation is a deviation, and
every deviation leads to Hell-fire.
In many parts of the World, brethren do not have much access to Scholars who specialized in Fiqh to be
asked Fiqh related questions. Therefore, there is a pressing need to have a platform that brings Scholars or
Students of Fiqh closer to questioners, especially English speakers. The creation of FIQH CLASS on Facebook,
WhatsApp, Telegram, etc. is a step in that direction in shaa Allaah. The fataawa used in answering
questions in FIQH CLASS are distinguished by their reliance upon the Quran and the Sunnah of His
Messenger (peace and blessings of Allaah be upon him) and the opinions of the scholars who are known for
their investigative powers.
In order to help Muslims to understand their religion well through Fiqh, I have compiled 300 questions with
their answers from FIQH CLASS concerning Fiqhul Akbar (Tawheed) and Fiqhul Asgar (Purification, Salat,
Fasting, Zakaah, Marriage, etc.) I hope that the selected questions and answers will provide the people with
great help, knowledge, and understanding of the better-quality points of religious aspects.
Allaah says: “Then do they not reflect upon the Quran? If it had been from (any) other than Allaah, they
would have found within it much contradiction.” Q4:82. Only the Quran is free of contradiction; every
other book cannot be 100% free of contradiction. Therefore, I stand to be corrected if any error is noticed
to improve subsequent editions. Oh, brethren! Look into this compilation, all that agrees with the Book and
the Sunnah accept it, and all that does not agree with the Book and the Sunnah, ignore it.1
1
Abu Hanifah raheemahullaah:
“When a hadith is found to be sahih (authentic), then that is my adopted position.” Hashiya of Ibn 'Abidin, Vol 1 p, 63. Iqadh Himam Ulil albab
by imaam Salih al Fulani, p.62.

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''It is not permitted for anyone to accept our views if they do not know from where we got them from.'' Hashiya of Ibn 'Abidin, Vol 1 p, 63.
Iqadh Himam Ulil albab by imaam Salih al Fulani, p.62.
''It is not permissible for someone to give legal verdicts from my books that he should do so without knowing from where I took from.''
Iqadh Himam Ulil albab by imaam Salih al Fulani, p, 52
''It is prohibited for someone who does not know my evidence to give verdicts on the basis of my words.'' Ibn Abd al Barr, Al-Intiqa fi
fadhail ath-thalatha al-aimmah al-fuqaha, p.145.
''For indeed we are human: we say one thing one day, and take it back the next day.'' Al-Bani, Sifat Salatun Nabi, p.46.
''Woe to you, O Ya'qub! Do not write down everything you hear from me, for it happens that I hold one opinion today and reject it tomorrow,
or hold one opinion tomorrow and reject it the day after tomorrow.'' Al-Bani, Sifat Salatun Nabi, p.46.
''When I say something contradicting the Book of Allaah the Exalted or what is narrated from the Messenger (Peace and Blessings of Allaah
be upon him), then ignore my saying.'' Iqadh Himam Ulil albab by imaam Salih al Fulani, p, 50.
''What has come from the Prophet (Peace and Blessings of Allaah be upon him), then we take it without hesitation, and what has come from
his companions we select from them as long as we do not depart from their sayings (in totality).'' Ibn Abd al Barr, Al-Intiqa fi fadhail ath-
thalatha al-aimmah al-fuqaha, p.144.
Malik Ibn Anas raheemahullaah:
Indeed, I am only a human: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees
with the Book and the Sunnah accept it; and all that does not agree with the Book and the Sunnah, ignore it.'' Ibn Abd al Barr, Jami' Bayan
al-Ilm wa fadhlihi, Vol 1, p.775 no, 1435.
''Everyone after the Prophet (Peace and Blessings of Allaah be upon him) will have his sayings accepted and rejected – except the Prophet
(Peace and Blessings of Allaah be upon him).'' Al Bani, Sifat Salatun nabi, p.49.
''The Messenger of Allaah (Peace and Blessings of Allaah be upon him) passed away and the affair has been completed; therefore, the athar
(narrations) of the Prophet (Peace and Blessings of Allaah be upon him) should be followed, and (mere) opinions should not be followed.''
Iqadh Himam Ulil albab by imaam Salih al Fulani, p, 18.
Muḥammad Ibn Idris al-Shafi'I raheemahullaah:
''In every issue where the people of narration find a report from the Messenger of Allaah (Peace and Blessings of Allaah be upon him) to be
sahih which is contrary to what I have said, then I take my saying back, whether during my life or after my death.'' Ibn Naim, Hilyatul
Awlaiya, vol 9, p.107.
''Every hadith on the authority of the Prophet (Peace and Blessings of Allaah be upon him) is also my view, even if you do not hear it from
me.'' Ibn Abi Hatim, Adab al-Shafi'I, p.94, al-dhahabi, Siyar 'alam al-nubala, vol 10, p.35.
''For everything I say, if there is something authentic from the Prophet (Peace and Blessings of Allaah be upon him) contrary to my saying,
then the hadith of the Prophet (Peace and Blessings of Allaah be upon him) comes first, therefore do not taqlid of my opinion.'' Ibn Abi
Hatim, Adab al-Shafi'I, p.94, Hilyatul awliya, vol 9 p.107, al-Bayhaqi, Manaqib al-Shafi'i, vol 1 p.473.
''The sunnah of the Messenger of Allaah (Peace and Blessings of Allaah be upon him) reach, as well as escape from, every one of us. So
whenever I voice my opinion, or formulate a principle, where something contrary to my view exists on the authority of the Messenger of
Allaah (Peace and Blessings of Allaah be upon him) then the correct view is what the Messenger of Allaah (Peace and Blessings of Allaah be
upon him) has stated, and it is my view.'' Al-Bayhaqi, Manaqib al-Shafi'i, vol 1, p.475, al-Fulani, 63,100.

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Lastly, whatever written of truth and benefit is only due to Allaah’s Assistance and Guidance, and whatever
of error is of me alone. Allaah Alone Knows Best and He is the Only Source of Strength, may He continue to
guide me and you.
May Allaah grants us an understanding of His religion and makes this book beneficial to me and you Here,
in this world, and in the Hereafter. May He forgive us, our parents, and all Muslims. And may His blessings
be upon our Prophet, his household and companions.
Ibraheem (Ladi) Amosa Abubakr
+2347031937133, +2348055772203
''The Muslims are unanimously agreed that if a sunnah of the Messenger of Allaah (Peace and Blessings of Allaah be upon him) is made
clear to someone, it is not permitted for him to leave it for the saying of anyone else.'' Ibn al-Qayyim, I'lam al-Muwaqqi'in, vol 2, p.361
''If you find in my book (writings) something different to the Sunnah of the Messenger of Allaah (Peace and Blessings of Allaah be upon him),
then speak on the basis of the Sunnah of the Messenger of Allaah (Peace and Blessings of Allaah be upon him), and leave what I have said.''
Ibn al-Qayyim, I'lam al-Muwaqqi'in, vol 2, p.361
''When a hadith is found to be sahih (authentic), then that is my adopted position.'' An-Nawawi, Majmu', vol 1, p.63
Ahmad ibn Hanbal raheemahullaah:
'' Do not follow my opinion; neither follow the opinion of Malik, nor Shafi'i, nor Awza'i, nor Thawri, but take from where they took.'' Ibn al-
Qayyim, 'Ilam al-Muwaqi'in, vol 2, p.201
''Whoever rejects a statement of the Messenger of Allaah (Peace and Blessings of Allaah be upon him) is on the brink of destruction.'' Ibn
al-Jawzi, Manaqib imaam Ahmad, p.172.
''From the lack of understanding of a man is to follow his religion from men.'' Ibn al-Qayyim, 'Ilam al-Muwaqi'in, vol 2, p. 201

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TAWHEED
1. An Introduction to Tawheed
What is Tawheed?
Alhamdulillah wasolatu wasalam ‘ala rosulillah.
Tawheed is the inseparable oneness concept of monotheism in Islam. The first part of kalima
shahada (La ilaha illallah) is the declaration of belief in the oneness of Allah. Kalima Shahadah,
shahadatayn (La ilaha illallahu Muhammad rosulullahi), is the fundamental Pillar of Islam. Kalima
Shahdah entails two basic principles of Tawheed and Risalah, belief in the Oneness of Allah and
Prophecy of Muhammad sallallahu ‘alayhi wasalam.
The word Tawheed in Arabic implies; one, lone, unique, etc.
‫ش‬ ‫عن‬ ‫ئ‬‫بش‬ ‫ئ‬‫ش‬ ‫اد‬‫ر‬‫إف‬ ، ‫اد‬‫ر‬‫اإلف‬ ‫معناه‬ ‫أصله‬ ‫ي‬
‫ف‬ ‫فالتوحيد‬ ، ‫يفرده‬ ‫ء‬ ‫ي‬
‫الش‬ ‫أفرد‬ ‫أي‬ ‫يوحد‬
َ
‫د‬ َّ
‫ح‬ َ
‫و‬ ‫مصدر‬ :‫لغة‬ ‫التوحيد‬
Meaning attributing Oneness to Allah and describing Him as being One and Unique, with no
partner or peer in His Essence and Attributes. It may be defined as follows: Believing that Allah is
One with no partner or associate in His Lordship (rububiyyah), divinity (uluhiyyah) or names and
attributes (al-asmau was-sifaat). Mahmud (2008) explains further that attributing Oneness to Allah
should be in the way the companions (Sahabah) and followers (Tabi’in) have attributed it…
“
،‫والعقلية‬ ‫النقلية‬ ‫بأدلتها‬ ‫اإليمانية‬ ‫العقائد‬ ‫وإثبات‬ ‫بالعبودية‬ ‫هللا‬ ‫توحيد‬ ‫ي‬
‫ف‬ ‫والتابعي‬ ‫الصحابة‬ ‫طريقة‬ ‫به‬ ‫عرف‬ُ‫ي‬ ‫علم‬ ‫هو‬
‫و‬
‫الرد‬
‫والعقلية‬ ‫النقلية‬ ‫باألدلة‬ ‫االعتقادات‬ ‫ي‬
‫ف‬ ‫والمخالفي‬ ‫العبادات‬ ‫ي‬
‫ف‬ ‫المتبدعي‬ ‫عىل‬
”.
Oneness of Allah is best described in the Quran and hadiths, particularly, Surtul Ikhlas. Noting that
it is translation of interpretation, Allah says: “Say (O Muhammad): He is Allah, (the) One… (Q112:1-
4). In suratul Baqarah, Allah says: “And your Ilaah (Allah) is One Ilaah (Allah), there is none who
has the right to be worshipped but Him, the Most Gracious, the Most Merciful” (Q2:163). Ibn
‘Umar narrated that the Prophet sallallahu ‘alayhi wasalam said: “Islam is built on five (pillars):
belief that Allaah is One, establishing regular prayer, paying zakaah, fasting Ramadaan and Hajj.”
Muslim
Importance of Tawheed include:
1. With tawheed one enters into Islam, and with it, one will depart from this world. The Prophet
(peace and blessings of Allah be upon him) said, “He whose last words are There is no god except
Allah,’ will enter Paradise. It is, therefore, the first duty and the last duty, tawheed is, then, the
beginning of the matter and its end. So everyone should have a firm and correct belief in
Tawheed.
2. One must know that tawheed is the first matter the prophets preached (Q7:59, 73, 85, 16:36). It
is the first step on the path and the first stage of the journey to Allah. – Sharh Aqeedati –t- Tahawi
Ibn Abi Al Izz Al Damishqi
In a well-informed hadith, Ibn ‘Abbaas radiyallahu ‘anih reported that when the Prophet sallallahu
‘alayhi wasalam sent Mu’aadh ibn Jabal to Yemen, he said to him: “You are going to people from

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among the People of the Book, so let the first thing to which you call them by belief in Allah alone
(Tawheed). If they accept that, then tell them that Allah has enjoined on them five prayers every
day and night. If they pray, then tell them that Allah has enjoined on them zakah from their wealth
to be taken from their rich and given to their poor. If they agree to that then take it from them but
avoid the best of people’s wealth.” Bukhaari (7372) and Muslim (19)
Tawheed is basically classified into three categories, as follows:
* Tawheed al-Rubiyyah (Oneness of Divine Lordship),
* Tawheed al-Uluhiyyah (Oneness of Divinity) and
* Tawheed al-Asma’ wa’l-Sifaat (Oneness of the Divine Names and Attributes).
Tawheed al-Ruboobiyyah (Oneness of Divine Lordship): means believing in Allah as One and
Unique with regard to His actions such as creation, sovereignty, control, giving life and death, and
so on. Whoever believes that there is any creator other than Allah or any sovereign controlling this
universe and disposing of its affairs other than Allah has denied this aspect of Tawheed and
disbelieved in Allah. Don’t be surprised that some non-Muslim also belief in tawheed rububiyah, it
has been confirmed in suratul ankabut 29:61 and 63, 43:87. Believing in tawheed rububiyah and
disbelief in other(s)
Tawheed al-Uluhiyyah: This is also known as Tawheed al-‘Ibaadah or Tawheed -t-Talab wal-Qasd
wal-Iraadah. It means devoting all acts of worship, both inward and outward, in word and deed, to
Allaah Alone, and not worshipping anything or anyone other than Allaah, no matter who he is.
Allah says: And your Lord has decreed that you not worship except Him, and to parents, good
treatment. Whether one or both of them reach old age [while] with you, say not to them [so much
as], “uff,” and do not repel them but speak to them a noble word” Q17:23, 4:36
Tawheed al-Asma’ wa’l-Sifaat (Oneness of the Divine Names and Attributes): This means affirming
the names and attributes of Allah and believing that there is none like unto Allah in His names and
attributes.
This Tawheed is based on two principles:
1. Affirmation: i.e., affirming that which Allah has affirmed for Himself in His Book or that His
Prophet (peace and blessings of Allah be upon him) has affirmed of His beautiful names and
sublime attributes in a manner that suits the Majesty and Greatness of Allaah, without distorting
them, twisting their meanings, denying their reality or discussing how they are.
2. Denial: i.e., denying that Allah has any faults and denying any shortcomings that He has denied
Himself. The evidence for that is the words of Allah: “There is nothing like Him, and He is the
AllHearer, the AllSeer” 42:11 culled from al-Hujjah fi Bayaan al-Mahajjah, 1/305; Lawaami’ al-
Anwaar al-Bahiyyah, 1/57.
Whatever written of Truth and benefit is only due to Allah’s Assistance and Guidance, and
whatever of error is of me alone. Allah Alone Knows Best and He is the Only Source of Strength,
may He continue to guide me and you.

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Reference:
1. Al‘Aqeedatu wasitiya – Ibn Taymiah, Al’uluwi – Sheik Dhahabiy, Al-Mufhim ‘ala Saheeh Muslim
– Al-Qurtubi, Asharee’ah – Alajriy, ASharhu lmuyasar ‘ala faqiheen labsat walakbar lmansubeen
liabi haneefah – Dr Muhammad aburarahman, Attaoheed – Ibn Khuzaymah, I’tiqad salaf ishabi
lhadith – Sheik Sobuni, Ibn Abi Al Izz Al Damishqi (D 792 A.H.) in Sharah Aqeedatut Tahawi, Ithbat
l’uluwi – Ibn Qudamah, Kashful asrar imam abdul azeez bukhari al Anafi; marifatu nafsi ma laha
wama ‘alayha, Kitab At t-T Tawhid – Muhammad bin Abdul-Wahhab, Nazmu durar qadi ubaidullah
al Anafi, Sharhu usuli I’tiqadi ahli Sunnah wajama’ah – Imam Tabriy
May Allah grant us understanding
2. What is Iman?
What is Iman?
Alhamdulillaah wasalaatu wasalaam 'ala rasuulillahh. Iman (faith) means to believe in Allaah, His
Angels, His Books, His Messengers, the Last Day and Qadar (Destiny). It could also mean the
affirmation of shahadatayn by the heart, the utterance of the tongue, and the actions of the
limbs. Jazakallaahu khayran for your question
3. Where is Allaah?
Where is Allaah?
Alhamdulillaah wasalaatu wasalaam ‘ala rasulillah
Jazaakallaahu khayran
There are authentic indications from the Quran, the Sunnah, the consensus of the scholars and
common sense that Allah is above the heavens. Allaah says: "Do you feel secure that He, Who is
over the heaven, will not cause the earth to sink with you …?" Q67:16. An example of approval of
the Prophet (peace and blessings of Allah be upon him) which indicates that Allah is exalted and
high is the hadeeth (report) concerning the young slave girl, to whom the Prophet (peace and
blessings of Allah be upon him) said: "Where is Allah?" She said: "In heaven." He asked, "Who am
I?" She said, "The Messenger of Allah." So he said to her master: "Set her free, for she is a
believer." So, Allaah is above heavens.
May Allah grant us understanding.
4. What do shirku implies?
What do shirku imply?
Shirk is the opposite of monotheism in Islam. The word shirk in Arabic means taking a partner, i.e.,
regarding someone as the partner of another. In the Islamic context, shirk means ascribing a

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partner or rival to Allah in Lordship (rububiyyah), worship (Uluhiyyah), or in His names and
attributes (Asmau wasifat).
There are verses of Quran pointing or nailing prohibition of shirk. Allah says (interpretation of the
meaning): “Then do not set up rivals unto Allah (in worship) while you know (that He Alone has
the right to be worshipped)” Q2:22
In the hadith it is narrated that the Prophet (peace and blessings of Allah be upon him) said:
“Whoever dies claiming that Allah has a rival, will enter Hell.” Bukhari 4497 Muslim 92.
May Allaah grant us an understanding of His religion
5. Major and minor Shirk
What is major and minor Shirk?
Major Shirk
This means ascribing to someone other than Allah something that belongs only to Allah, such as
Lordship (rububiyyah), divinity (uluhiyyah), and the divine names and attributes (al-asma’ wa’l-
sifaat). This is the kind of shirk that Allah does not forgive, and it is the shirk of which Allah says
(interpretation of the meaning): “And of mankind are some who take (for worship) others besides
Allah as rivals (to Allah). They love them as they love Allah” 2:165. Or the belief that some know
the Unseen as well as Allah
Shirk may sometimes take the form of words: Such as those who make du’aa’ or pray to someone
other than Allah. Shirk may sometimes take the form of actions: Such as one who sacrifices, prays,
or prostrates to something other than Allah.
Minor Shirk
‫ر‬
‫األكب‬ ‫ك‬‫الش‬ ‫حد‬ ‫إىل‬ ‫يصل‬ ‫ولم‬ ، ‫ك‬‫ش‬ ‫أنه‬ ‫النصوص‬ ‫ي‬
‫ف‬ ‫ورد‬ ‫أو‬ ، ‫ر‬
‫األكب‬ ‫ك‬‫الش‬ ‫إىل‬ ‫وسيلة‬ ‫كان‬‫ما‬ ‫كل‬‫وهو‬ :‫اإلصغر‬ ‫ك‬‫الش‬
Minor shirk is anything that serves as a means or way to major shirk, anything mentioned in the
verse of Quran or sound hadith as minor shirk and has not to reach a level of major shirk.
6. Who will see Allaah?
Will everybody see Allaah on the day of qiyama?
The believers will see Him after death; on the day of resurrection. Q29:5, 62:8, 10:7, 75:22-23, al-
Bukhaari, 6026, al-Bukhaari, 764 Kind reminder, it should be noted that belief in the signs of the
Hour is part of our belief in the Unseen, without which the belief of the Muslim is incomplete. The
believer’s responsibility concerning reports of the unseen is to accept and submit to them, and not
to ask how or why because this is a matter that is beyond your comprehension me and you and
every other creature.

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Read more: Q27:82, Q44:10-11, Q33:63, al-Bukhaari, 6/490, and Muslim, 2/189, al-Bukhaari,
6/491, and Muslim, 2/193, Ibn Katheer (7/223) Q21:96-97, 18:92-99, al-Bukhaari, 6/381, Muslim,
18/2, Muslim, 18/68, Muslim, 18/27, Fath al-Baari, 13/84, Tafseer Ibn Katheer, 7/235, Muslim,
18/87, al-Bukhaari, 11/352, and Muslim, 2/194, Muslim, 18/78, Muslim, 2/195, Ahmad and classed
as saheeh by al-Albaani in al-Silsilah al-Saheehah, no. 322, al-Bukhaari, 6/362, Ahmad, 7/133;
classed as saheeh by al-Albaani in Saheeh al-Jaami', 3603, al-Bukhaari, 11/377, Muslim, 17/194),
al-Haakim, 4/557, Al-Silsilah al-Saheehah, 711), Abu Dawood, 11/373 and Ibn Maajah, 2/1368.
Classed as saheeh by al-Albaani in Saheeh al-Jaami', section 6610, Lawaami' al-Anwaar al-
Bahiyyah, 2/84, al-Bukhaari, 13/90, and Muslim, 2/237, al-Bukhaari, 13/90, and Muslim, 18/59,
Muslim, 18/86 al-Tirmidhi, 6/495); classed as saheeh by al-Albaani in Saheeh al-Jaami', section
3398, Muslim, 5/87, Muslim, 6/92, Muslim, 18/75)
7. What is arrogance?
Assalam alaik ustaz. Pls, what is arrogance?
Wa’alayk salaam warahmatullaah sir.
Arrogance means rejecting the truth and looking down on people or when a person does not
accept the truth and produces false arguments against it - Muslim, 91. Shaytaan is the source of all
evil because he would prefer to disobey simple instruction. So as arrogant people be, they
produce false arguments against the verse of Quran and Hadith or try to prove wrong or create
doubt about shari’ah evidence(s). Moreover, arrogance may be the cause of a person being
deprived of Paradise and may mean that the Lord of Glory will not even look at him, as it says in
the following ahaadeeth:
No one who weights an atom of arrogance in his heart will enter Paradise.” A man said, “O
Messenger of Allaah, what if a man likes his clothes and his shoes to look good?” He said, “Allaah
is Beautiful and loves beauty. Arrogance means rejecting the truth and looking down on people.”
Muslim, 91.
On the Day of Resurrection, the arrogant will be gathered like ants in the form of men. Humiliation
will overwhelm them from all sides. They will be driven to a prison in Hell called Bawlas, with the
hottest fire rising over them, and they will be given to drink of the juice of the inhabitants of Hell,
which is teenat al-khabaal.” al-Tirmidhi, 2492; classed as hasan by al-Albaani in Saheeh al-Tirmidhi,
2025.
When a person admires himself for his beauty or handsomeness, or the fineness of his food or
clothing, so he feels proud and arrogant and feels superior to people. Q18:34 al-Bukhaari, 3297,
Muslim, 91, Muslim, 2088
One of the remedies for arrogance is to think of yourself as being just like other people and realize
that they are like you, they were born from a mother and a father just as you were, and that
taqwa (piety, fear of Allaah) is the true criterion of superiority. Q49:13. The arrogant Muslim
should realize that no matter what he achieves, he is still too weak to attain a stature like the
mountains in height or rend nor penetrate the earth Q 17:37, Q 31:18-19Tafseer al-Qurtubi,

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10/260. Man, and urine came out of the same place; that he began as a despised drop of sperm
and he will end up as a rotten corpse, and that in between he is a vessel for feces. So, why
arrogance?!
Arrogant people are hated by other people just as they are hated by Allaah; people love humble,
tolerant, and gentle people, and they hate those who are harsh and cruel to people. On the Day of
Resurrection arrogant people will be gathered in a small form like an ant which will be trampled
underfoot, so, remember the end!
8. Characteristics of Takfeeris
How can I identify takfeery?
Takfeer ‫تكفب‬ originated from the word ‫كفر‬ (disbelief). And TAKFEER refers to the practice of ex-
communication, one another non-believer or one Muslim declaring another Muslim as kafir (non-
believer). The act which precipitates takfeer is termed the Mukaffir. It is no more news that wrong
ideologies from Khawaarij, Haddaadiyah, and the likes lead to ex-communication of many Muslims
today – calling and tagging many Muslims as Kaafirs by some youth today. This has to do with the
act of terrorism, spreading chaos in many countries, by declaring state government officials and
leaders as kaafirs and asking for their heads.
Distinguished Characteristics of the Hadadiyaa by Shaykh, the Muhaddith, Rabee’ bin Hadi al-
Madkhali
1- Their hatred towards the current scholars of the Manhaj as-Salafee, and they're belittling them,
claiming that they are ignorant and claiming that they have deviated, and lying upon them,
especially the scholars of Madina. And they over-reach this to Ibn Taymeeyah, Ibn al-Qayyim and
Ibn Abee al-‘Azz, the explainer of ‘at-Tahawee’. The Hadaadeeyah drone on about them, so that
they can destroy their status and reject their sayings.
2- The statement of the Hadaadeeyah, that everyone who falls into a bida’ is declared as a
mubtadi (innovator), and Ibn Hajar, according to them is more severe and dangerous than Sayed
Qutb.
3- Declaring a person a mubtadi, if he does not declare that the person who fell into a bida’ is a
mubtadi, and the Hadaadeeyah show enmity towards him and battle against him if he does not.
4- The Hadaadeeyah view an absolute prohibition of saying: ‘May Allah have mercy upon him” for
the people of bida’, they don’t differentiate between a Rafidee, a Qadree, a Jahmee and between
a scholar who fell into a bida’.
5- They declare a person as a mubtadi if he says: “May Allah have mercy upon him’ upon the likes
of Abu Hanifah, ash-Shawkani, Ibn al-Jawzi, Ibn Hajr, and an-Nawawee.
6- Severe enmity against the salafiyoon, no matter what they sacrifice of hard work in calling to
salafeeyah and defending it, no matter how hard they struggled to oppose the bida, hizbeeyah,
and misguidance.

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7- Their extremism regarding al-Hadaad and their claim of his superiority in knowledge, whereby
they can overthrow the senior people of knowledge and the Manhaj as-Salafee.
8 – The Hadaadeyah try to impose their selves upon the scholars of the Salafeeyah in al-Madina
and of other places, accusing them of lying, so they say: so and so is a liar, such and such is a liar.
They try to show an appearance of love for the truth and striving for it, but when the lies of al-
Hadaad were made clear with the pieces of evidence and proofs, Allaah exposed the reality of
their situation and what they concealed of great evil, but it only increased them in their
attachment to al-Hadaad and their exaggeration regarding him.
9- They are distinguished with cursing and hard-heartedness and violence, to the extent that they
would threaten the Salafeeyoon with violence, and it even reached to the point that they
physically beat some of the Salafeeyoon.
10- They curse specific people, to the extent that some of them curse Abu Hanifa, and some of
them pronounce takfeer upon him, (take him out of Islaam). When al-hadaad sees any statement
whether correct or false he says ‘this is heresy’, which makes one feel that this man is a hidden
Takfeeri.
11- Pride and stubbornness lead to rejecting the truth, similar to the other extremists of the ahl-
ul-bida’. So everything that the ahl-ul Madina put forward as a clarification of the deviances of al-
Hadaad away from the Manhaj of the Salaf, and that he rejects the Manhaj of the Salaf; so by
these actions of theirs, they are the worst of the Islamic sects, they are the most evil in their
behavior and partisanship.
12- They used to ascribe themselves to Imaam Ahmad a lot, so when it was clarified to them the
opposition of al-Hadaad for Imaam Ahmad’s stance towards the ahl ul bida’; they denied this and
began accusing those who had ascribed this to Imaam Ahmad. Then al-Hadaad said: ‘If this is true
about Imaam Ahmad, then verily we do not blindly follow him.’
The Hadaadeeyah do no love the truth nor do they seek it, rather they want fitnah and to tear
apart the Salafeeyeen. Along with their extremism, the Salafeeyoon see the connections that
some of them have with the Hizbeeyeen and some of them have connections with the fusaaq
(corrupt people), and at the same time they battle the Salafeeyeen, and show a hatred, which is
very severe, and perhaps they are concealing a lot more-evil, and Allaah knows best with what
they plot. Written by: Rabee’ bin Hadi al-Madkhali, 20 / 2 / 1423 AH
Increasing problems of ours and Muslim community today is that takfeeris (those who imputed
kufr on almost all Muslims except their members) claimed to be Ahlu Sunnah. Couples with
national and international politics, some of the takfeeris have graduated to the level of waging
war against the government and other authorities while some are still at the local level operating
as Daa’iy for those who follow them. However, the correct sunnah is on the medium course,
concerning all fundamental matters in Islaam. The true followers of the Prophet or the correct
Ahlu sunnah are between the two extremes, the excessive ones who exceeded the limits and the
negligent ones. Allaah described this in Noble Qur’an (in the translation of the meaning): “Thus,
we have made you a just nation” Surah al-Baqarah (2:143).

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9. Matrudi
Are Matrudis upon sunnah?
The Maturidis are a kalaami (philosophical group) based on innovation (bid‘ah); they are named
after Abu Mansoor al-Maturidi. And, Deobandis are among the followers of Matrudi’s ‘aqeedah.
Please read more of Matrudis in: al-Mawsoo‘ah al-Muyassarah fi’l-Adyaan wa’l-Madhaahib wa’l-
Ahzaab al-Mu‘aasirah, 1/95-106, al-Maatureediyyah – Master’s thesis, Ahmad ibn ‘Awad-Allah al-
Luhaybi al-Harbi, al-Maatureediyyah wa Mawqifuhum min Tawheed al-Asma’ wa’s-Sifaat, Master’s
thesis, Shams al-Afghaani as-Salafi, Manhaj al-Maatureediyyah fi’l-‘Aqeedah, Dr. Muhammad ibn
‘Abd ar-Rahmaan al-Khamees, Al-Istiqaamah by Shaykh al-Islam Ibn Taymiyah, Majmoo‘ Fataawa
wa Rasaa’il al-‘Uthaymeen, 3/307-308, Dar’ Ta‘aarud al-‘Aql wa’n-Naql, 2/102-103
10. Ahmadiyyah
Which people are Ahmadiyah?
Ahmadiyyah or Qadianiyyah are the followers of Ghulam Ahmad al-Qadiani (1839-1908 CE) who
was born in the village of Qadian, in Punjab, in India, in 1839 CE. Ahmadiyyah is a movement that
started in 1900 CE as a plan by the British colonialists in the Indian subcontinent. It is aimed to
distract Muslims from their unique religion and the obligation of jihaad in particular, so as not to
oppose colonization.
Ghulam Ahmad claimed to be a mujaddid inspired by Allaah, then, later claimed to be the Awaited
Mahdi and the Promised Messiah, if he is Awaited Mahdi where is Dajjaal?! He claimed to be a
Prophet and that his prophethood was higher than that of Muhammad (peace and blessings of
Allaah be upon him).
So, if they observe salat or fast differently from how it is confirmed in the Quran and Hadith isn’t a
surprise! Because their beliefs will change their ways of worship. Ahmadiyyah or Qadianiyyah is a
misguided group, their beliefs are completely contradictory to Islam, so Muslims should beware of
their activities. Al-Qadianiyyah by Ihsaan Ilaahi Zaheer. (Translator’s note: this book is available in
English under the title “Qadiyaniat: an analytical survey” by Ehsan Elahi Zaheer). Al-Mawsoo’ah al-
Muyassarah fi’l-Adyaan al-Madhaahib wa’l-Ahzaab al-Mu’aasirah by Dr. Maani’ Hammad al-Juhani,
1/419-423, Majma’ al-Fiqh al-Islami, p. 13
Ghulam Ahmad was supported by the colonialists in every sense. Shaykh Abu’l-Wafa’ Thana’ al-
Amritsari, the leader of Jama’iyyat Ahl al-Hadeeth fi ‘Umoom al-Hind (The All-India Society of Ahl
al-Hadeeth) debated with him and refuted his arguments, revealing his ulterior motives and Kufr
and the deviation of his way. When Ghulam Ahmad did not come to his senses, Shaykh Abu’l-
Wafa’ challenged him to come together and invoke the curse of Allaah, such that the one who was
lying would die in the lifetime of the one who was telling the truth.
Few days passed before Mirza Ghulam Ahmad al-Qadiani died after the debate, in 1908 CE. He
died on 20th May 1908, Ghulam Ahmad, and claimed by Ahmadis to have received his last
revelation which was in Arabic: “It is the time of departure; yes, it is the time of departure and

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death is near.” He claimed to have received a revelation that ‘he would live to be 80 or so years
old’ but it was false as he only lived for 73 years!
11. Who are the Saved Group?
Who are the Saved Group?
The Saved Group or Ahl al-Sunnah wa’l-Jamaa’ah are the followers of the pious predecessors (al-
salaf al-saalih), loving them for the sake of Allaah and cooperating with them in righteousness. Al-
Bukhaari said: “They are the people of knowledge (the scholars).” Al-Nawawi said: “This group
may be scattered among all types of believers. Some may be brave fighters, or fuqahaa’, or
scholars of hadeeth, or ascetics, or people who enjoin good and forbid evil, and other types of
good people.” Al-Nawawi also said: “It could be a group of different types of believers, including
those who are brave and skilled in warfare, faqeehs, scholars of hadeeth, Qur’aanic commentators
(mufassireen), those who enjoin good and forbid evil, ascetics and devoted worshippers.”
Ibn Hajar, may Allaah have mercy on him, explained the matter as follows: “They do not have to all
be in one city; they could be gathered in one country or dispersed across the world. They may be
gathered in one city or a part of it. One group may exist, then disappear, then be replaced by
another group, and so on, until the Day of Judgement, when all will disappear except for one
group in one city, who will disappear when the breeze decreed by Allaah comes.”
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The sign of the people of
bid’ah is that they do not follow the salaf. Majmoo’ al-Fataawa (4/155). He also said (3/346): The
sign of these groups – i.e., the seventy-two groups that go against Ahl al-Sunnah wa’l-Jamaa’ah –
is that they forsake the Qur’aan, Sunnah and scholarly consensus. The one who follows the
Qur’aan, Sunnah and scholarly consensus is one of Ahl al-Sunnah wa’l-Jamaa’ah.
Ibn Taymiyah (may Allaah have mercy on him) says: Hence the saved group is described as Ahl al-
Sunnah wa’l-Jamaa’ah, and they are the greater majority and the vast multitude. As for the other
groups, they are followers of weird ideas, division, innovation, and whims and desires, and none of
these groups reached anywhere close to the size of the saved group, let alone being equal to
them, rather some of these groups are very small in number. The sign of these groups is that they
go against the Qur’aan, Sunnah, and scholarly consensus. The one who follows the Qur’aan,
Sunnah, and the scholarly consensus is one of Ahl al-Sunnah wa’l-Jamaa’ah. Majmoo’ al-Fataawa
(3/346).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: Similarly, with the other
seventy-two groups, those that are hypocrites are inwardly kaafirs, and those that are not
hypocrites but rather believe inwardly in Allaah and His Messenger are not inwardly kaafirs, even
though they are mistaken in their interpretations, regardless of what that mistake may be. Some
of them may have some of the branches of hypocrisy, or they may not have the kind of hypocrisy
that dooms a man to the lowest depths of Hell.
The one who says that each of the seventy-two sects is guilty of kufr that puts one beyond the
pale of Islam is going against the Qur’aan and Sunnah and the consensus of the Sahaabah (may

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Allaah be pleased with them all), and the consensus of the four imams and others. None of them
regarded any of the seventy-two sects as kaafirs, rather they regard one another as kaafirs.
Majmoo’ al-Fataawa (7/218).
Al-Shaatibi (may Allaah have mercy on him) said: These are regarded as sects because they differ
from the saved group concerning some fundamental issues of religion and basic rules of
sharee’ah, not concerning minor issues. After all, differences concerning minor issues do not lead
to division and factionalism, rather factionalism occurs when there are differences concerning
fundamental issues of Islam. Al-I’tisaam (1/439), …al-I’tisaam (1/453-460).
12. Ruling on Visiting Fortunetellers
What is the ruling on visiting fortunetellers?
According to Shaykh ibn Uthaymeen, those who visit soothsayers may be classified into the
following three categories:
1. Those who visit a soothsayer then ask him/her without believing him. Then, this is forbidden in
the shari’ah, and the punishment assigned to the one who does this is such that prayers for forty
days will not be accepted from him/her.
The Prophet (Sallallaahu alaihi wa sallam) said: “He who goes to a diviner (soothsayer) and asks
him about anything, his prayers extending to forty days or nights will not be accepted.”_ Reported
by Mulsim. See Saheeh Muslim, vol.4, no.5540.
2. Those who go to a soothsayer and ask him/her about anything and believe him in what he says.
This is disbelief in Allaah, because he believed him in his claim of knowledge of the hidden and
unseen.
Believing men in their claim of knowing the hidden is a denial of the Saying of Allah: _“None in the
heavens and the earth knows the Ghayeb (unperceived realities) except Allah.” (Q27:65)._ And the
Prophet (Sallallaahu alaihi wa sallam) said: _“Whoever goes to a diviner, and believes what he says
then he has indeed disbelieved in what was sent down upon Muhammad.”_ Reported by At-
Tirmithee, and Ibn Maajah. It was authenticated by Ahmad Shaakir and al-Albaanee (See al-Irwaa’
by al-Albaanee, no.2006).
3. Those who visit a fortune-teller and ask him about anything to expose his situation to the
people, and that what he does is merely divination, distortion, and misguidance. There is no harm
in this. The proof for it is that when the Prophet (Sallallaahu alaihi wa sallam) encountered ibn
Sayyad (who claimed prophethood), he (Sallallaahu alaihi wa sallam) concealed something for him
within himself (to test him), and when he (Sallallaahu alaihi wa sallam) asked him about what he
(Sallallaahu alaihi wa sallam) concealed for him, he said: “It is a Dukh intending AdDukhaan
(smoke).” Thereupon the Prophet ((Sallallaahu alaihi wa sallam)) said: _“May you be disgraced and
dishonoured, you would not be able to go beyond your rank.”_ Saheeh Muslim (Book of Fitan),
Saheeh al-Bukhaaree (Books of Janaa’iz, Jihaad and Siyar, alQadar, al-Adab, and others), At-
Tirmithee (Book of Fitan)

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13. You can’t see Jinn in real form
People claim they see jinn, is it true?
No, it is not possible to see Jinn in real form except if they change to another form. No human can
see Jinn in their real form except Prophets. Al-Shafi’i said: “Whoever is of sound character and
claims to have seen the jinn, his testimony is no longer valid because Allah says:
‘Verily, he and qabeeluhu (his soldiers from the jinn or his tribe) see you from where you cannot
see them’ Q7:27 unless he is a Prophet.” (Ahkaam al-Quran). Ibn Hazm said: “The jinn are real, and
they are creatures created by Allah. Among them are kafirs (non-Muslims) and believers. They can
see us but we cannot see them. They eat, have children, and die. (al-Muhallaa).
14. Prophet ‘Eesa (Peace be upon him) will come back
Will Prophet issa(Jesus) come back? if so, (pls) explanation
Alhadulillaah wasalaatu wasalaam ‘ala rasulillaah
We are Muslims, we believe that Prophet ‘Eesa (Peace be upon him) will come back down at the
end of time as prophesized by Prophet Muhammad (peace and blessings of Allaah be upon him).
Al-Bukhaari (2222) and Muslim (155) narrated that Abu Hurayrah (may Allaah be pleased with
him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “By the One
in Whose hand is my soul, soon the son of Maryam will descend among you [according to another
report: The Hour will not begin until the son of Maryam descends among you] as a just judge. He
will break the cross, kill the pigs and abolish the jizyah, and money will become abundant until no
one will accept it.” Ahmad (9349) narrated from Abu Hurayrah that the Prophet (peace and
blessings of Allaah be upon him) said: “I am the closest of people to ‘Eesa ibn Maryam because
there was no Prophet between him and me…” Then he mentioned his descent at the end of time.
Then he said: “And he will remain for as long as Allaah wills he should remain, then he will die and
the Muslims will offer the funeral prayer for him and bury him.” Classed as saheeh by al-Albaani in
al-Silsilah al-Saheehah (2182). al-Mahdi wa Fiqh Ashraat al-Saa’ah by Shaykh Muhammad ibn
Isma’eel al-Muqaddim.
May Allaah grant us understanding. Jazakillaahu khayran for your question
15. Qadau and Qadar
What is the diffrenecre between qadau and qadar?
Alhamdulillaah wasalaatu wasalaam 'ala rasuulillaah. Qada' means the Divine will. It is used
interchangeably with Qadar. Qadar means Allaah’s decree of all things from eternity and His
knowledge that they will come to pass at the times that are known to Him and in a specific
manner that He has decreed and willed. They will happen the way they are meant to and the way
they are created.

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Some of the scholars said that there was a difference between them, but perhaps the most correct
view is that there is no difference in meaning between al-qada’ and al-qadar, and that each of
them points to the meaning of the other. There is no clear evidence in the Qur’aan or Sunnah to
indicate that there is a difference between them. The scholars are agreed that the one may be
applied to the other, but it should be noted that the word qadar is most usually used in the texts
of the Qur’aan and Sunnah, which indicates that we must believe in this pillar. May Allaah grant us
understanding
16. Using Prayer Mat is not Bid’ah
Using prayer mat is it bid’ah?
Alhadulillaah wasalaatu wasalaam ‘ala rasulillaah
It is not bidi’ah, praying on musollah (prayer mat) is permissible in principle. Al-Bukhaari (379) and
Muslim (513) narrated that Maymoonah (may Allaah be pleased with her) said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) used to pray on a khumrah. A khumrah is a
small mat made of palm leaves that is big enough for the face, on which a worshipper may
prostrate to protect himself from the heat or coldness of the ground.
Al-Khattaabi favored the view that the khumrah may be bigger than that, and he quoted as
evidence the report narrated by Abu Dawood (5247) from Ibn ‘Abbaas, who said: A mouse came
and started dragging the wick of the lamp and threw it in front of the Messenger of Allaah (peace
and blessings of Allaah be upon him), on the khumrah on which he was sitting, and it burned an
area the size of a dirham… This hadeeth was classed as saheeh by al-Albaani in Saheeh Abi
Dawood, 4369.
It says in ‘Awn al-Ma’bood: This clearly shows that the word khumrah may apply to a large mat.
This was also stated in al-Nihaayah. See Fath al-Baari, 333. Al-Shawkaani said: This hadeeth
indicates that there is nothing wrong with praying on a mat, regardless of whether it is made of
rags, palm leaves or anything else, whether it is small or big, like a mat or carpet, because it is
proven that the Prophet (peace and blessings of Allaah be upon him) prayed on mats, carpets, and
animal pelts.
May Allaah grant us understanding
17. Don’t follow them to Beach to Worship. Call upon Allaah where You’re
Q. can a Muslim go to the beach just to worship and praising Allah? Because I was invited by
someone to follow them to the beach? Help someone out?
A. Jazaakallaahu khayran
No, don’t accept the invitation. To practice, Islaamic teachings are very easy. Call upon Allaah and
praise Him where you are, it is accepted. Allaah says: “And your Lord said: ‘Invoke Me (i.e. believe
in My Oneness (Islamic Monotheism) and ask Me for anything) I will respond to your (invocation).
Verily, those who scorn My worship (i.e. do not invoke Me, and do not believe in My Oneness,
(Islamic Monotheism)) they will surely enter Hell in humiliation!’” Q40:60.

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Choosing riverside or beach for prayers or dhikr (remembrance) or make it a condition for
acceptance of prayer in the tradition of unbelievers (i.e. Christians) and whoever imitates them is
part of them. It was narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the
Prophet (peace and blessings of Allaah be upon him) said: “You will certainly follow the ways of
those who came before you hand span by handspan, cubit by cubit, to the extent that if they
entered the hole of a lizard, you will enter it too.” We said: “O Messenger of Allaah, (do you mean)
the Jews and the Christians?” He said: “Who else?” Narrated by al-Bukhaari, 1397; Muslim, 4822.
It was narrated that ‘Abd-Allaah ibn ‘Umar said: The Prophet (peace and blessings of Allaah be
upon him) said: “Whoever imitates a people is one of them.” Narrated by Abu Dawood, 3512;
classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 2691.
18. The First House
Q. Please where is the first house situated on earth?
A. Alhamdulillaah wasalaatu wasalaam ‘ala rasulillah
There are some narrations that made mentioned Makkah al-Mukarramah has been created two
thousand years before earth. It was narrated that ‘Abdullah ibn ‘Amr ibn al-‘Aas said: Allah created
the House (the Ka‘bah) two thousand years before the earth … then the earth spread out from
beneath it. Narrated by at-Tabari in his Tafseer, 6/20 with an isnaad of which the narrators are
trustworthy (thiqaat). In ad-Durr al-Manthoor (2/265) it is attributed to Ibn al-Mundhir, at-
Tabaraani and al-Bayhaqi in ash-Shu‘ab.
It was narrated that Ibn ‘Abbaas (may Allah be pleased with him) said: The House (the Ka‘bah) was
placed over the water on four pillars, two thousand years before this world was created, then the
earth spread out from beneath the House. Narrated by at-Tabari in his Tafseer, 3/61, with an
acceptable isnaad.
19. AL BARAKAH (Blessing): Increased Wealth through Illicit Acts is ISTIDRAAJ!
Q. Can a blessing come out of sin?
A. Jazaakallaahu khayran.
AL BARAKAH (Blessing): Increased Wealth through Illicit Acts is ISTIDRAAJ!
The fact is that among unbelievers, rebellious ones (fasiqun), wrongdoers., upon their
disobedience to Allah, they still get increased in wealth, achieve extraordinary power and others,
why are they blessed…or does Allah prefer them to us? Alas! What you see as a blessing to
wrongdoers is Istidraaj!
What is Istidraaj?

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Istidraj is the diametrical opposite of tawfiq and ta’yid which are the qualities of mu`jiza and
karama. The Noble Shaykh Muhammad ‘Awaaji al-Madkhalee (hafidhahullah) from the
mashaayikh of Jeezan, Saudi Arabia delivered a live tell lecture with Muwahhideen Publications on
Saturday 13th September 2014 and said: “Istidraaj refers to when Allah continuously bestows
blessings upon a person in order to lead them further into sins due to them not being thankful.
Allah performs this action to whomever He wants, whenever He wants and the worse type is that
which incurs Allah’s anger. This is when the person does something to incur the anger of Allah,
despite the fact that He is the One Who brought him to life and He is the One who will cause him
to die”. This is in consonance with Q6:44.
This may be in the form of supernatural acts or wealth. Shaykh Yusuf al-Nabhani (rahimahullah)
said, on karamat and mu`jizat, in the introduction of Hujjat Allah àla Alamin bi-Mu`jizat Sayyid al-
Mursalin (p. 12-14): Àbd al-Salam (al-Laqani) saying: “Know that supernatural acts are of seven
types:
(i) the stunning miracle accompanied by a challenge (mu’jiza);
(ii) the ‘groundwork’ (irhas) before Prophethood which is its foundation as we say ‘to do the
groundwork for a wall’;
(iii) the miraculous gift for a Saint (karaamah);
(iv) spontaneous aid (al-maùna) befalling a common person and saving him from catastrophe;
(v) beguilement/entrapment (istidraj) for a brazen transgressor in proportion to his claim. …;
(vi) humiliation for the brazen transgressor in flat contradiction of his claim (ihaanah); and,
(vii) witchcraft and quackery (kahaanah or sihr), although it was said that those are not among the
supernatural acts as they are quite customary with respect to their practice.” Culled with
modifications.
So, apart from those who use witchcraft, rituals…to get wealth, there are people that ordinarily
get an increased in wealth… through prohibited profession or business or illicit acts – this is
ISTIDRAAJ!
So called Waliy that is not keeping to shari’ah rulings like not observing salat, he drinks alcohol,
handshake opposite sex…supernatural acts from them is ISTIDRAAJ!
Reference: al-Furooq by al-Quraafi, 8/116 Liqaa’aat al-Baab al-Maftuh, at-Tanbihaat al-Latifah
fima Ahtawiyat ‘alayhi al-Waasitiyyah min al-Mabaahith al-Muneefah, p. 107, Dr. Ahmad al-
‘Awaayishah, Muhaadaraat bi’th-Thaqaafah al-Islamiyyah, p. 174, al-Wilaayah wa’l-Karaamah fi’l-
‘Aqeedah al-Islamiyyah by Muhammad Khayr al-‘Umari. Read more: Ash-Shaatibee in al-I’tisaam
(2/6-7), Al-Tawassul by Imam Albani p. 147, al-Mawsu‘ah al-Fiqhiyyah (10/70), Sharh Riyaadh as-
Saaliheen (4/243), Al-Athaar an-Nabawiyyah by Ahmad Pasha Taymoor (91), at-Tawassul:
Anwaa‘uhu wa Ahkaamuhu (144), at-Tabarruk: Anwaa‘uhu wa Ahkaamuhu, by Dr Naasir al-
Judayyi‘ (156-260), Duroos li’sh-Shaykh al-‘Uthaymeen (2/64), Hujjat Allah àla Alamin bi-Mu`jizat
Sayyid al-Mursalin (p. 12-14), At-Tawassul by Imam Albani (p. 145), Al-Bidaayah wa’l-Nihaayah
(6/10) and al-Seerah al-Nabawiyyah (4/713). Tareekh al-Khulafa’ (p. 14), Al-Athaar al-Nabawiyyah

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(p. 78 and 82), Ta’qeeb ‘ala Mulaahazaat al-Shaykh Muhammad al-Majdhoob ibn Mustafa by Sheik
Fawzan, Al-Bayaan li Akhta’ Ba’d al-Kuttaab (p. 154), and read translation of the topic on these
websites: Multaqa Ahlu hadith, Productive Muslim, salafi publications, Islamqa.info, Abdurrahman
etc
May Allah grant us understanding
20. Names of Ashaabul Kahf: How will a believer be calling upon DOG for protection?!
Q. Asalamalaykum Is It Permissible to Use the Names of Ashab Al Khaf As Protection
A. Wa’alayk salaam warahmatullaah
Alhamdulillaah wasalaatu wasalaam ‘ala rasuulillaah
It is a shirk to call upon anyone other than Allaah. To call upon Allaah only is the most important
condition of du’aa, without which no du’aa (for protection or provision) will be accepted and no
good deed taken up. There are some people who make du’aa to the dead (i.e Ashab kahf) and
regard them as intermediaries between them and Allaah. They claim that these righteous people
will bring them closer to Allaah and intercede for them with Him, and they claim that their sins are
so great that they have no status before Allaah, and that is why they set up these intermediaries
and pray to them instead of Allaah. But Allaah says: “And when My slaves ask you (O Muhammad)
concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to
the invocations of the supplicant when he calls on Me (without any mediator or intercessor)”
Q2:186
No difference between those who call upon Jesus and those who call upon ashab kahf, in fact,
they are worse for these reasons:
1. A believer should call upon no one except Allaah. “And the mosques are for Allaah (Alone), so
invoke not anyone along with Allaah” Q72:18. The Prophet (peace and blessings of Allaah be upon
him) said: “If you ask, then ask of Allaah, and if you seek help, then seek the help of Allaah.”
Narrated by al-Tirmidhi, 2516; classed as saheeh by al-Albaani in Saheeh al-Jaami’.
2. The (claimed) names of ashab kahf include dog names. Their names are Maksalmeena,
Yamleekha, Martoonas, Baynoonas, Saarinoonas, Zoonwanas, Kashfitatnoonas and Qitmeer.
Al-Shanqeeti (may Allaah have mercy on him) said: What the mufassireen have said concerning
the name of their dog – some said that its name was Qitmeer, and some said that its name was
Hamdaan, etc. – we need not dwell on at length, because it serves no purpose. There are many
things in the Qur'an which neither Allaah nor His Messenger has explained to us in detail, and
there are no proven reports concerning them; there is no benefit to be gained by researching such
matters. (Adwaa’ al-Bayaan, 4/48)
May Allah grant us an understanding of His religion
21. Repentance of a Fornicator

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Q. Will someone be forgiven after zinah?
A. Jazaakallaahu khayran
Yes, Allaah forgives every sin if one repents sincerely to Him. The scholars of the Standing
Committee said: If the shar’i ruler hears of offenses and they are proven by sufficient evidence,
then the hadd punishments must be carried out, and it is not waived by repentance, according to
scholarly consensus. The Ghaamidi woman came to the Prophet (peace and blessings of Allaah be
upon him) asking him to carry out the hadd punishment on her after she had repented, and he
said concerning her: “She has repented in a manner that if the people of Madeenah were to
repent in this way, it would be sufficient for them.” But despite that he carried out the shar’i hadd
punishment on her. But no one has the right to do that but the sultaan. But if news of that offense
does not reach the sultaan, then the Muslim should conceal himself with the concealment of
Allaah and repent sincerely to Allaah, so that Allaah may accept his repentance. Fataawa al-Lajnah
al-Daa’imah, 22/15
And they said – responding to one who wanted to carry out the hadd punishment and who was
not sure that repentance from zina would be accepted – If a person repents to his Lord sincerely,
then Allaah has promised that He will accept his repentance, and will compensate him with
reward. This is by His kindness and generosity. Allaah says: “And those who invoke not any other
ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause,
nor commit illegal sexual intercourse and whoever does this shall receive the punishment. The
torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;
Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those,
Allaah will change their sins into good deeds, and Allaah is OftForgiving, Most Merciful.” Q25:68-
70
The conditions of repentance include: giving up the sin, regretting what one has done and
resolving not to go back to it. If the matter involves the rights of other people, then one must also
ask them for forgiveness. It was narrated from ‘Ubaadah ibn al-Saamit (may Allaah be pleased
with him) that when the women gave their oath of allegiance (bay’ah) to the Prophet (peace and
blessings of Allaah be upon him), he said: “Whoever among you is faithful (to this oath), his
reward will be with Allaah. Whoever does any of these things (wrong actions) and is punished for
it, that will be an expiation for him. Whoever does any of these things and Allaah conceals him,
then it is up to Allaah: if He wills He will punish him and if He wills He will forgive him.”
The Prophet (peace and blessings of Allaah be upon him) encouraged sincere repentance. In the
story of Maa’iz he said: “Why did you not leave him alone, perhaps he would have repented and
Allaah would have accepted his repentance.” Maalik narrated in al-Muwatta’ from Zayd ibn Aslam
that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “O people, the
time has come for you stop transgressing the sacred limits set by Allaah. Whoever commits any of
these evil actions, let him conceal himself with the concealment of Allaah, for whoever discloses
his actions, then we have to carry out the hadd punishment (that is prescribed in) the Book of
Allaah.” So, you have to repent sincerely, offer prayers regularly in a congregation and do a lot of
good deeds. Fataawa al-Lajnah al-Daa’imah, 22/44,45

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May Allah grant us understanding of His religion
22. 5 Conditions of Taobah (Repentance)
What are the conditions of taobat?
Jazaakillaahu khayran for your question
Alhamdulillah wasalatu wasalamu ‘ala rosulillah
Allaah says: “Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing
evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is
Oft-Forgiving, Most Merciful” (Q39:53). The Prophet (peace and blessings of Allaah be upon him)
said: “Our Lord comes down to the lowest heaven when one-third of the night remains, and says,
‘Who will call upon Me so that I may answer him? Who will ask Me so that I may give it to him?
Who will seek My forgiveness so that I may forgive him?’” Muslim, no. 758
Al-Nawawi (may Allaah have mercy on him) said: Repentance is essential from every sin, even if it
is something between a person and Allaah and has nothing to do with the rights of another
person. There are three conditions of repentance:
1-You should give up the sin
2-You should regret having done it
3-You should resolve never to go back to it.
If one of these three is missing, then your repentance is not sincere.
If the sin has to do with the rights of another person, then there are four conditions: the three
mentioned above and restoring the rights of that person. If it is money or property, etc, it must be
returned to him; if it had to do with slandering him, etc, then you should allow him to insult him in
return, or ask for his forgiveness; if it had to do with backbiting about him, then you have to ask
for his pardon. It is essential to repent from all sins; if a person repents from some, his repentance
from the sins from which he repented is valid – according to the scholars who follow the right path
– but he must still repent from the rest as well.
According to Sheik Uthaymeen, sincere Repentance: Must meet five conditions (in order to be
accepted), which are:
1. Sincerity to Allaah, the Most High: This is by the person doing it only for the sake of Allaah and
seeking His reward and salvation from His punishment.
2. Remorse: for the sin that was committed, such that he is sad he did it and wishes he had never
done it.
3. Ceasing: to commit the sin immediately. If the sin was against Allaah, then he should (1) stop
doing it if it was an unlawful act, or (2) hasten to do it if it was an obligation that he abandoned

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doing. And if the sin was against a created being (such as humans), then he should hasten to free
himself from it, whether by returning it back to him or seeking his forgiveness and pardon.
4. Determination: to not go back to doing that sin again in the future.
5. The repentance should not occur before the time when its acceptance is terminated, either by
death or by the sun rising from the west. Allaah says: “Repentance is of no effect for those who
commit sins constantly until when death faces one of them, he says: Verily I repent now.” The
Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever repents before the sun rises from its west,
Allaah will accept his repentance.” [Reported by Muslim]
O Allaah, grant us the sincere repentance and accept it from us, verily You are the All-Hearing, the
All-Knowing. Sifat Salaat-in-Nabee (pages 49-51)
23. Obedience to parent is restricted if it involves disobedience to Allaah
What can I do? Can I obey my parent to disobey Allaah?
Jazaakallaahu khayran for your question
It is obligatory to obey parents except in matters that are sinful because the Prophet (blessings
and peace of Allah be upon him) said: “There is no obedience to any human being if it involves sin;
obedience is only in that which is right and proper.”al-Bukhaari, 7257; Muslim, 1840. And he said:
“There is no obedience to any human being if it involves disobedience of Allah.” Ahmad, 1098.
Hence the Prophet (blessings and peace of Allah be upon him said: “There is no obedience to any
human being if it involves sin; obedience is only in that which is right and proper.”al-Bukhaari,
6830; Muslim, 1840.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in al-Ikhtiyaaraat (p. 114): The
individual is obliged to obey his parents in matters that are not sinful, even if they are evildoers. …
This has to do with that which is beneficial for them and not harmful for him. End quote.
It says in al-Mawsoo‘ah al-Fiqhiyyah, 28/327: Obedience to other people – those to whom
obedience is obligatory – such as parents, the husband and those in authority – is restricted to
matters that do not involve disobedience or sin, because there is no obedience to any human
being if it involves disobedience of the Creator. End quote.
Shaykh al-Fawzaan (may Allah preserve him) said: Women are enjoined to obey Allah, may He be
glorified and exalted, and they are enjoined to obey their husbands and parents, within the
framework of obedience to Allah. But if obeying a person such as one’s father or husband involves
disobedience of the Creator, this is not permissible, because the Prophet (blessings and peace of
Allah be upon him) said: “Obedience is only in that which is right and proper)” (narrated by al-
Bukhaari) and he (blessings and peace of Allah be upon him) said: “There is no obedience to any
created being if it involves disobedience to the Creator” (narrated by Ahmad). End quote. Al-
Muntaqa min Fataawa al-Shaykh al-Fawzaan, 1/265, 266, Question no. 161

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May Allah grant us understanding of His religion and accept it as an act of ‘ibadah.
24. Will we meet in the Hereafter?
Assalaam Alaykum my dear brothers and sisters, I have a question & my question goes thus; Pls is
there any prooving evidence that peoples who know themselves in this world will still meet each
other when they died?
Wa’alayk salaam warahmatullaah
Shaykh Ibn ‘Uthaymeen said in Fataawa Noor ‘ala ad-Darb (Aqeedah (belief)/ Belief in the Last
Day): When a person enters Paradise, will he recognize his relatives? Yes, he will recognize his
relatives and others, which will bring joy to his heart, because Allah, may He be exalted, says:
“(there will be) therein all that the ones inner-selves could desire, all that the eyes could delight in,
and you will abide therein forever” Q 43:71
Indeed, a person will be gathered with his offspring in one status even if his offspring are of lower
status than him, as Allah says: “And those who believe and whose offspring follow them in Faith,
to them shall We join their offspring, and We shall not decrease the reward of their deeds in
anything. Every person is a pledge for that which he has earned” Q 52:21.
Ibn Katheer (may Allah have mercy on him) said regarding as-Saaffaat :50-61: Here, Allah, may He
be exalted, tells us about the people of Paradise: they will turn to one another and ask one
another about their situation, how they were in the world and what they used to suffer there?
This is an example of their meeting and conversing over their drinks, whilst they are sitting on
thrones, with servants around them, coming and going with delights such as food, drink, clothing
and other things that no eye has seen, no ear has heard, nor has it entered the mind of man.
Tafseer Ibn Katheer, 7/15. See also Haadi al-Arwaah by Ibn al-Qayyim, 1/259-263
25. What is Bid’ah?
Q. What is Bid’ah?
A. Definition of Bid’ah
Linguistically, Bid’ah is taken from the word Al-Bada’ meaning to create something without
precedence. Therefore, bid’ah means a newly invented matter.
In Shari’ah, using the verse of Quran “Or have they partners with Allaah (false gods) who have
instituted for them a religion which Allaah has not ordained?” Q 42:21 and the hadeeth of the
Prophet (peace and blessings of Allaah be upon him), who said: “I urge you to adhere to my way
(Sunnah) and the way of the rightly-guided successors (al-khulafa’ al-raashidoon) who come after
me. Hold fast to it and bite onto it with your eyeteeth [i.e., cling firmly to it], and beware of newly-

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invented matters.” Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said:
“According to shari’ah, the definition is ‘Worshipping Allaah in ways that Allaah has not
prescribed.’ If you wish you may say, ‘Worshipping Allaah in ways that are not those of the
Prophet (peace and blessings of Allaah be upon him) or his rightly-guided successors (al-khulafaa’
al-raashidoon).’” (Majmoo’ Fataawa Ibn ‘Uthaymeen, vol. 2, p. 291)
According to al-I’tisaam (1/37) of the Imaam, the Scholar of usool, ash-Shaatibee, bid’ah is “A
newly invented way (beliefs or actions) in the Religion, in imitation to the Sharee’ah (prescribed
Law), by which nearness of Allaah is sought, not being supported by an authentic proof; neither in
its foundations nor the manner in which it is performed.” This definition is widely accepted by
scholars because it is more detailed.
26. Recitation of Quran Whilst it is Rainy
Q. Please is it true that recitation of the Holy Qur'an when it's raining is not good
It has been authentically narrated from Prophet peace and blessings of Allaah be upon him that he
asked to pray (salaat) in their houses whilst rainy and said du’aa when it is raining would not be
rejected. And we all know that Salaat and du’aa involve verses if not surahs of quran sometimes.
So, it is wrong to say recitation of Quran during rainy is not good.
Narrated by al-Bukhaari (901) and Muslim, according to which Ibn ‘Abbaas (ra) said to his muezzin
on a rainy day: When you say Ashhadu anna Muhammadan Rasool-Allaah, do not say, Hayya ‘ala
al-salaah (come to prayer); rather say, Sallu fi buyootikum (pray in your houses). See Kashshaaf al-
Qinaa (1/495)
it said in the hadeeth of Sahl ibn Sa’d that is attributed to the Prophet (peace and blessings of
Allaah be upon him): “There are two which will not be rejected: du’aa’ at the time of the call (to
prayer) and when it is raining.” Narrated by Abu Dawood and classed as saheeh by al-Albaani in
Saheeh al-Jaami’ (3078).
27. Do you want Allaah to forgive you? Then, forgive others.
Q. What do u do if someone has done u wrong or lied to u? Do u still forgive them? Forgiving a liar
is not easy? How can this be achieved?

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Do you want Allaah to forgive you? Yes of course! Then, forgive others. When Mistah ibn
Uthaathah indulged in gossip during the slander incident (al-ifk), and Allah sent down revelation
confirming the innocence of ‘Aa’ishah (may Allah be pleased with her), Abu Bakr, who had been
spending on Mistah because he was his relative and was poor, said: By Allah, I shall never spend
anything on Mistah again after what he said about ‘Aa’ishah. Then Allah revealed the words:
“And let not those of virtue among you and wealth swear not to give [aid] to their relatives and
the needy and the emigrants for the cause of Allah, and let them pardon and overlook. Would you
not like that Allah should forgive you? And Allah is Forgiving and Merciful” Q 24:22
Abu Bakr said: Yes indeed, by Allah, I would like Allah to forgive me. So he resumed spending on
Mistah as he used to do, and he said: By Allah, I shall never deprive him of it. al-Bukhaari (4381)
and Muslim (4974).
Muslim (4689) narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of
Allah be upon him) said: “Charity does not decrease wealth. No one forgives, but Allah increases
him in honour, and no one humbles himself before Allah but Allah raises him in status.” Ahmad
(21643) narrated that ‘Ubaadah ibn as-Saamit said: I heard the Messenger of Allah (blessings and
peace of Allah be upon him) say: “There is no man who suffers an injury to his body, then he
forgives [the one who caused it] as an act of charity, but Allah will absolve his sins commensurate
with the extent of his charity.” Classed as saheeh by al-Albaani in as-Saheehah (2273). Ahmad
(1584) narrated that ‘Abd ar-Rahmaan ibn ‘Awf said: The Messenger of Allah (blessings and peace
of Allah be upon him) said: “There are three things concerning which, by the One in Whose hand is
the soul of Muhammad, I would certainly swear an oath: wealth does not decrease because of
charity, so give charity; no man pardons another for some mistreatment, seeking thereby the
pleasure of Allah, but Allah will raise him in status thereby; and no one asks of people but Allah
will increase him in poverty.”Classed as saheeh by al-Albaani in Saheeh at-Targheeb (2426). And
Ahmad (6255) narrated from ‘Abdullah ibn ‘Amr ibn al-‘Aas from the Prophet (blessings and peace
of Allah be upon him) that he said when he was on the minbar: “Show mercy, and you will be
shown mercy; forgive, and Allah will forgive you.”Classed as saheeh by al-Albaani in Saheeh at-
Targheeb (2465).
28. What is Khalwa (Seclusion)?
Q: Pls what is the mean of Aluuwa Was it performed by the Prophet (peace and blessings of Allaah
be upon him)?
A: Jazaakallaahu khayran. Alhamdulillaah wasalaatu wasalaam ‘ala rasuulillaah
Khalwa (seclusion) means to isolate oneself to worship Allaah with PRESCRIBED prayers, and one
will remain in a place (inhouse, bush, riverside, mountain) for a day(s) or month(s) or year(s). A
conscious Muslim should ask these questions:
Who prescribed the prayers?
Who set those conditions of being in seclusion?

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If he has provided for that period, what of caring for the family?
With who will he pray congregational prayers?
It was once attributed to Sheik Abdulqaadir Jilaani but this is what he said in his book Sirrul Asraar:
You may be in seclusion while fasting, but you MUST PRAY WITH CONGREGATION IN THE MOSQUE
AT ITS TIME. So, where do they see seclusion in the bush alone or in the house for three months or
more without attending the congregation? Please read the Arabic text:
. ‫محم‬ ‫أبو‬‫ار‬‫ر‬‫األب‬ ‫اليه‬ ‫يحتاج‬ ‫فيما‬ ‫األنوار‬ ‫ومظهر‬ ‫ار‬‫ش‬‫األ‬ ‫ش‬
‫الجيالب‬ ‫دوست‬ ‫جنىك‬ ‫بن‬ ‫هللا‬ ‫عبد‬ ‫صالح‬ ‫ر‬
‫أب‬ ‫بن‬ ‫القادر‬ ‫عبد‬ ‫د‬
7
12
Therefore, one will understand it is a misconception to be proving authenticity or permissibly of
today’s known khalwa. It is neither from Allaah and His Messenger (Blessings and Peace of Allaah
be upon him) nor from Companions.
What is being misunderstood is ‘Uzla (Isolation), and this is preferred in cases where a Muslim fear
for his religious commitment because of widespread tribulation. Abu Sa’eed al-Khudri (may Allaah
be pleased with him) said: The Messenger of Allaah (Blessings and Peace of Allaah be upon him)
said: “Soon there will come a time when the best wealth a Muslim will have will be sheep which
he will take to the mountaintops and places where rain falls, fleeing for the sake of his religious
commitment from tribulation.” Bukhaari (7088) and Muslim Saheeh (1888). Al-Haafiz ibn Hajar
said in al-Fath (13/42): “This report indicates that isolation is preferable in the case of one who
fears for his religious commitment.” Al-Sindi said in his footnotes on al-Nasaa’i (8/124): “This
shows that it is permissible to isolate oneself, indeed it is preferable at times of tribulation.”
But mixing with people is preferable to withdrawing from them at times other than times of
tribulation. Sharh Muslim by al-Nawawi, 13/34). Ibn Maajah (2/493), Subul al-Salaam (4/416. Al-
Tirmidhi (5207) and Ibn Maajah (4032), narrated that the Prophet (Blessings and Peace of Allaah
be upon him) said: “The believer who mixes with people and patiently bears their annoyance will

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have a greater reward than the believer who does not mix with people and patiently bears their
annoyance.” (Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2035). Al-Tirmidhi (1574)
narrated from Abu Hurayrah (may Allaah be pleased with him) who said: “One of the Companions
of the Messenger of Allaah (Blessings and Peace of Allaah be upon him) came upon a mountain
pass where there was a small spring of freshwater, which delighted him because it was so good.
He said, ‘What if I were to withdraw from the people and settle in this mountain pass? But I will
not do it until I seek the permission of the Messenger of Allaah (peace and blessings of Allaah be
upon him).’ So, he mentioned it to the Messenger of Allaah (peace and blessings of Allaah be upon
him), who said: ‘Do not do that, for if anyone of you remains striving for the sake of Allaah, it is
better than praying in His House for seventy years. Do you not want Allaah to forgive you and
admit you to Paradise? Fight in Allaah's cause. He who fights in Allaah's cause as long as the time
between two milkings of a she-camel will be assured of Paradise.’” (It was classed as hasan by al-
Albaani in Saheeh al-Tirmidhi, 1348).
29. Why Alhamdulillaah after Sneezing?
Q. Salam Alaekum house, pls what is the hikmo in we Muslims saying ALHAMDULILLAH after
sneezing?
A. Wa’alayk salaam warahmatullaah wabarakaayuh
Jazaakillaahu khayran for your question
Every Muslim should believe that Allaah is the Wise and Aware, Who does not prescribe anything
for His slaves unless it is in their best interests, in this world and the next, even though it may not
cross their minds and some people may understand part of the wisdom behind it whilst others will
never know. The basic rule for the believer is to follow the commands, and if he has some
knowledge of the reason behind the commands, then praise is to Allaah.
It was proven in the hadeeth of Abu Hurayrah (may Allaah be pleased with him) that the Prophet
(peace and blessings of Allaah be upon him) said: “Allaah likes the act of sneezing and dislikes the
act of yawning, so if anyone of you sneezes and praises Allaah (says “al-hamdu Lillaah”), it is a duty
on every Muslim who hears him say to him, “Yarhamuk Allaah (may Allaah have mercy on you).”
As for yawning, it is from the Shaytaan, so if any of you feels the urge to yawn, he should suppress
it as much as he can, for when anyone of you yawns, the Shaytaan laughs at him.” al-Bukhaari,
10/505
In Al-Aadaab al-Shara’iyyah by Ibn Muflih, 2/334; Zaad al-Ma’aad by Ibn al-Qayyim, 2/438;
Ghadhaa’ al-Albaab by al-Safaareeni, 1/441, the followings are among reasons why a believer
should be pleased and happy to say Alhamdulillaah after sneezing:
1. Sneezing brings a person the blessing of relief by releasing vapors that were trapped in the head
which, if they were to remain there, would cause him pain and sickness.

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2. Praising Allaah for this blessing and for the fact that his body is still intact after this jolt that
shook him like an earthquake…for sneezing causes a disturbing movement in the body…
3. It was said (concerning the origin of the word “tashmeet” (“saying ‘yarhamuk Allaah’,) is telling
the one who sneezes to feel joyful because he has annoyed the Shaytaan by praising Allaah for the
blessing of sneezing and its association with things that Allaah likes.
4. The scholar Ibn Muflih al-Hanbali (may Allaah have mercy on him) reported that Imaam Ibn
Hubayrah said: “Al-Raazi reported from some doctors: sneezing is not a sign of the onset of
sickness unless it is accompanied by catarrh.” Ibn Hubayrah said: “If a person sneezes, this is an
indication of good health, sound digestion, and physical strength, so he should praise Allaah. This
is why the Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to
praise Allaah.”
May Allah accept our ‘ibadaat and grant us an understanding of His religion
30. The Fate of the Children of Muslim
Q. What's the ruling and fate(afterlife) of a dead Muslim kid. Jannah or ....?
Imaam Ahmad (may Allaah have mercy on him) said: who has any doubts that the children of the
Muslims will be in Paradise?! He also said: there is no difference among them on this matter.
(Haashiyat Ibn al-Qayyim ‘ala Sunan Abi Dawood, 7/83). Ibn Katheer (may Allaah have mercy on
him) said: With regard to the children of the believers, there is no dispute among the scholars. Al-
Qaadi Abu Ya’laa ibn al-Farraa’ al-Hanbali narrated that Imaam Ahmad said: there is no dispute
concerning the fact that they will be among the people of Paradise. This is what is well known
among people (i.e., the majority of scholars) and this is what we are definitely sure about, in sha
Allaah. Tafseer Al-Quran al-‘Azeem, 3/33, Sharh Muslim, 16/207, al-Tadhkirah, 2/328
31. Cooking Beans for Twins
Q. Please urgently need an answer to this question. Is it polity in Islam to cook beans when twins
are born. Is it obligatory, prohibited, or option?
A. No, it is not polite because the belief and practice that established it are from idol worship
called Twins Idol. Allah says: “And of mankind are some who take (for worship) others besides
Allah as rivals (to Allah). They love them as they love Allah” 2:165. May Allaah grant us
understanding
32. Prostration by way of greeting
Q. pls, can we prrostrate to our parents at home?

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A. A. Alhamdulillaah wasalaatu wasalaam ‘ala rasulillah
No sir, it is not part of our respect for them may Allah continue to bless our parents and forgive us
all.
Prostration – and also bowing – is of two types:
1. Prostration by way of worship
2. Prostration by way of greeting. This kind of prostration was permissible in some of the laws
revealed to Prophets before Islam, but then Islam prohibited and forbade it.
The Muslims are unanimously agreed that prostration to anyone other than Allah is prohibited,
Majmoo‘ al-Fataawa (4/358) Majmoo‘ al-Fataawa (4/361). Jaami‘ al-Masaa’il (1/25), Tafseer al-
Qurtubi (1/294).
Bending, kneeling, bowing, prostration to anyone (including Parents) other than Allah does not
constitute disbelief unless it is done by way of worship. But if it is done by way of greeting, it is a
major sin... Q 15:29, Ahkaam al-Qur’an (1/27), Ibn Maajah (1853); classed as hasan by al-Albaani
al-Fasl fi’l-Milal wa’l-Ahwa’ wa’n-Nihal (2/129), Jaami‘ al-Bayaan (13/356), Tafseer al-Qur’an al-
‘Azeem (4/412), Mahaasin at-Ta’weel (6/250),Mu‘jam ash-Shuyookh al-Kabeer (1/73), Majmoo‘ al-
Fataawa (4/360), Majmoo‘ al-Fataawa (4/360), Tabyeen al-Haqaa’iq (6/25), ar-Raa’iq (5/134), al-
Majmoo‘ Sharh al-Muhadhdhab (4/69), Nihaayat al-Muhtaaj ila Sharh al- Minhaaj (1/122),
Mataalib Ooli an-Nuha (6/278), as-Sayl al-Jaraar (4/580) Fataawa wa Rasaa’il ash-Shaykh
Muhammad ibn Ibraaheem Aal ash-Shaykh (1/109), Nawaaqid al-Eemaan al-Qawliyyah wa’l-
‘Amaliyyah (p. 278)
May Allaah grant us understanding. Jazakallaahu khayran for your question

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FIQH
1. Please explain fiqh, usul fiqh, sharia, ijitihad and taqlid?
What is fiqh?
‫الفقه‬
Fiqh simply means a deep understanding of the din (Islam). Ref: Allah said: “…..We have laid veils
on their hearts lest they understand it(yafqahuhu), and in their ears heaviness; and though you [O
Muhammad!] call them to the guidance they will never be guided”. (Q18.V57)
In an extended sense it means, it is an expansion of code of conduct (sharia) expounded in d
Quran, often supplemented by Hadith/Sunnah& implemented by d rulings & interpretation of
Islamic Jurists. Fiqh also refers to the knowledge of the Shari`ah rulings which are related to
actions from its detailed sources. Or the science of studying shari'ah or human activity that is
focused on studying and understanding divine revelation.
WHY DO WE NEED FIQH?
1. Following Islam without the knowledge of fiqh is on the right path but is going in the wrong
way.
2. Lack of knowledge of fiqh(shariah) is not an excuse for not following the creeds of Islam
correctly. So, if itis compulsory to observe solat, then it is compulsory to know how to observe
solat – which is fiqh.
3. Lack of knowledge of fiqh about a good deed can sometimes lead to punishment instead of
reward from Allah.
USUL AL- FIQH
What is the usefulness of usulu fiqh?
A. Alhamdulillaah wasalaatu wasalaam ‘ala rasulillah. Jazaakallaahu khayran
‫الفقه‬ ‫أصول‬
USUL AL- FIQH is the study of the origins, sources &principles upon which Islamic jurisprudence (or
fiqh) is based.
THE BENEFIT OF USUL AL-FIQH
A. The benefit to be had from this science to those qualified to perform ijitihad is that through
their study, the classical schools of legal thought madhahib of d mujtahidun (those who practice
ijtiad) and reasoning behind their rulings will be understood.

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B. The benefit to the student of scientific methodology in Islamic jurisprudence is that;
1. The student will understand the various schools of thought, analyze them, to choose from
among their interpretations and assign preference to it
2. The student will be able to adduced legal arguments on d basis of the principles formulated by
the classical mujitahidun.
3. It enables the student to assess the knowledge of different scholars and understand their
different areas of expertise.
4. It enables the student to decide on whom to ask specific questions among the scholars (scholars
of Qur’an, hadith, fiqh, Islamic history, language…) during argument or confusion.
5. It will enable us to comprehend issues of religion quicker.
6. Understanding the rules of how laws are supported will most certainly protect us from being
misled by superficial understandings of the religion.
7. Understanding the science of Usul al-Fiqh allows the believer a deeper appreciation of the
religion and will no doubt reflect upon his manner of worship and his devotion to Allah the Most
High.
Etc.
SHARI'AH, FIQH & USUL AL-FIQH.
Relationship between shariah, fiqh, and usulufiqh
Shari’ah, which usually translated as Islamic law, refers to divine law that was revealed by Allah
through Prophet Muhammad SallallahuAlayhi Wasallam.
Fiqh, which usually translated as Islamic jurisprudence, means the science of studying shari'ah or
human activity that is focused on studying and understanding divine revelation.
Usul al-fiqh, which is usually translated as principles of Islamic jurisprudence, refers to the science
of the sources and methodology of Islamic law. This is concerned with d sources of Islamic law,
their order of priority, and the methods by which legal rules may be deduced from the same
materials of shari'a.
AL – IJTIHAAD
What is ijitihad?
‫اإلجتهاد‬

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Linguistically ijtihaad means: To expend efforts in order to reach some difficult matter.
Technically it means expending efforts to arrive at shariah ruling.
‫المجتهد‬
Mujtahid is the one who expends efforts for the purpose of arriving at a sharia ruling...
Note: ijtihaad is not allowed where we have cleared evidence for ashari'ah ruling. Like saying solat
is compulsory, no need of ijtihaad.
‫في‬ ‫المجتهد‬
‫ي‬
‫قطع‬ ‫دليل‬ ‫فيه‬ ‫ليس‬ ‫ي‬
‫ع‬‫ش‬ ‫حكم‬ ‫كل‬‫هو‬ ‫ه‬
.
Ref: Sharhu l usuli min 'ilimi l usul 548 – 554, Alwajeez fi usuli lfiqh 401 – 409
Taqlid
What is taqleed?
* Taqleed means following he whose sayings is not a proof (hujjah).
* Following the Prophet sallallahu ‘alayhi wasallam, the sayings ahabee Radiyallahu ‘anih and the
ijmaa' is not called taqleed.
* Taqleed is obligatory for a common person who does not have the ability to acquire knowledge
of sharee'ah ruling by himself.
* Taqleed is permitted for mujtahid when he encounters a new situation but it is not possible for
him to research into this matter at that moment.
* To stick to a particular school of thoughts (e.g malikis) accepting its concessions and non-
concessions, in all matter of the din is not correct.
* The muqolid, who do taqleed, is not a person of knowledge who is to be followed rather he
himself is a follower of someone else.
* Taqleed is permissible when there is a need for it and there is no mujtahid scholar.
Note: " Ask people of knowledge if u do not know".
Ref: Sharhu usuuli min 'ilmi usuuli by Sheik Uthaemeen

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PURIFICATION
1. The urine of a Baby is Impure; It needs to be Sprinkled or Washed
Q. What is the fiqh regarding urine of babies on adult clothes, or the likes, for prayer?
A. Wa’alayk salaam warahmatullaah wabarakaayuh
Alhamdulillaah wasalaatu wasalaam ‘ala rasulillah`
The urine of human being is impure and must be cleaned off, whether it comes from a child or an
adult, male or female, unless if it is baby boy urine (who is not yet eating food), in which the
Prophet (peace and blessings of Allaah be upon him) said concerning the urine of an infant boy:
“Sprinkle the urine of a boy and wash the urine of a girl. Al-Bukhaari (223) and Muslim (287)
narrated from Umm Qays bint Mihsan (may Allaah be pleased with her) that she brought a son of
hers who was not yet eating food to the Messenger of Allaah (peace and blessings of Allaah be
upon him). The Messenger of Allaah (peace and blessings of Allaah be upon him) sat him on his
lap, and he urinated on his garment, so he called for some water and sprinkled it, but did not wash
it. Al-Tirmidhi (610) and Ibn Maajah (525) narrated from ‘Ali ibn Abi Taalib (may Allaah be pleased
with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said
concerning the urine of an infant boy: “Sprinkle the urine of a boy and wash the urine of a girl.”
Qataadah said: This applies so long as they are not eating food; if they are eating food then it must
be washed in both cases. Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: Sprinkling means putting water on it
without rubbing or squeezing until it covers the entire area. If it is said, What is the reason why the
urine of a boy who is not eating food is sprinkled and not washed like the urine of a girl? The
answer is that the reason is that this is what is enjoined in the Sunnah, and that is sufficient
reason. Hence when ‘Aa’ishah was asked why a woman has to make up fast that were missed
because of menstruation but she does not have to make up prayers missed for the same reason,
she said, “That used to happen to us at the time of the Messenger (peace and blessings of Allaah
be upon him), and we were commanded to make up the fasts and we were not commanded to
make up the prayers.”
Nevertheless, some scholars have tried to come up with the reason for that. Some of them said:
the reason for that is that it is easier, because usually the male is carried a lot, and people rejoice
over him and love him more than the female, and his urine comes out from a narrow opening, so
when he urinates it spreads. Because he is carried a lot and washing his urine would be too
difficult, so this concession was made. They also said: his nourishment which is milk is soft, so
when he starts to eat regular food it becomes necessary to wash his urine. The apparent meaning
of the words of our companions (the Hanbalis) is that differentiating between the urine of boys
and girls is something that is prescribed in the Sunnah, so we follow it. The stools of infant boys,
like those of others, must be washed. The urine of girls and boys who eat food is like that of
anyone else and must be washed. al-Sharh al-Mumti’, 1/372

35 | P a g e
2. Istinjaa Meaning
Q. What is Istinjaa?
Islam is perfect and complete in all aspects, a fact which has often greatly astonished non-Muslims
and earned their admiration that our religion explains how one should relieve him/herself.
Therefore, when a person relieves himself, he must do one of the following things:
1. Instinja’ (wash with water after relieving yourself)
2. Istijmaar (using stones to cleanse oneself after relieving oneself)
Instinja’ (wash with water after relieving yourself)
The evidence for that is the hadeeth of Anas (may Allaah be pleased with him) who said: “The
Prophet (peace and blessings of Allaah be upon him) used to relieve himself, then another boy and
I would bring a vessel of water and a short spear [to use as a sutrah for the prayer he was going to
do after doing wudoo’] and he would cleanse himself with the water.” al-Bukhaari, 149; Muslim,
271. The reason for that is that the basic way of removing impurities is to use water. Just as you
use water to remove any impurities from your foot, so to you use it to remove any impurities
resulting from relieving yourself. Read more:
3. How to mention Allaah’s Name during Ablution
Q. Am confuse before ablution is it bismilah or bismilahirahmani rohim
It was narrated from the Prophet (peace and blessings of Allaah be upon him), according to which
he said: “There is no wudoo’ for the one who does not mention the name of Allaah.” (Narrated by
al-Tirmidhi, 25; classed as hasan by al-Albaani in Saheeh al-Tirmidhi. See al-Mughni, 1/145). Some
scholars said: It is better and complete to say “Bismillah ar-Rahmaan ar-Raheem” while some said
“Bismillaah” is better since it has been manner of mentioning Allaah’s name narrated in other
hadiths and no other any manner of mentioning Allaah’s name that is better than what was
narrated from Prophet (peace and blessings of Allaah be upon him). Shaykh ‘Abdullah ibn Jibreen
(may Allah have mercy on him) said: The Prophet (blessings and peace of Allah be upon him) said:
“There is no wudoo’ for one who does not mention the name of Allah when doing it.” The point at
which that is to be done is when starting to wash the hands, or when starting to rinse out the
mouth. One should say, “Bismillah.” Some of the scholars are of the view that it is obligatory, but
it is waived in the case of one who forgets or is unaware of it. As for the one who remembers, he

36 | P a g e
should do that by saying, “Bismillah,” and that is sufficient. If he completes it by saying “Bismillah
ar-Rahmaan ar-Raheem”, that is permissible. Sharh ‘Umdat al-Ahkaam by Ibn Jibreen.
4. Things which make ghusl obligatory
Q. Asallam alaykum warahmotullah if i see watery sperm almasiyu is it necessary to do ghuslu?
A. Wa’alayk salaam warahmatullaah wabarakaatuh
Things which make ghusl obligatory are:
• Intercourse, which is when the male private part enters the female’s private part, even if he
does not ejaculate. Bukhari, 291; Muslim, 348 Sharh Muslim, 4/40, 41
• Emission of maniy (either as result masturbation or dreaming) by male and female, Muslim 343.
Mawsu’ah al-Fiqhiyyah (31/195)
• Menstruation
• Nifaas (post-partum bleeding)
Apart from the aforementioned, there are other things that scholars differ on, these are Maot
(death), Jum’at, Dkhulul Islam, Eid, etc. Mawsu’ah al-Fiqhiyyah (31/204), Sharh al-Mumti’ (1/379),
Muwatta’ (1/51), Bukhari (282) and an-Nasaa’i (1/114), Sharh al-Sunnah (2/9) al-Mughni (1/200)
al-Fath (1/389, Fatawa ash-Shaykh Ibn Baz, 10/173
Note: There are two more related things to maniy, they are madhiy and wadiy.
Maniy is the fluid that comes out of a man in gushes and it comes out of the woman without
gushes when the climax is reached accompanied by feelings of pleasure and is followed by
physical exhaustion. In other words, maniy refers to semen or sperm. The man’s water is white
and thick, and the woman’s water is yellow and thin. Muslim, Sahih Muslim, 311, 469. This
description applies when a person is healthy, and in most cases, and if a man engages in
intercourse too frequently, his semen may become red and resemble the juice that comes from
meat. Sahih Muslim (3/222).
Madhiy is a gluey transparent color fluid that is emitted when a person is thinking of or desiring
intercourse; it does not gush out in gushes, its emission is not accompanied by feelings of
pleasure, and it is not followed by exhaustion. This happens to males and females alike, although
it is more common among females. Sharh Muslim, 3/213. This does not make ghusl obligatory;
rather wuduh is required in this case.

37 | P a g e
Wadiy is the white thick fluid that usually comes out after urine, and it is known to come out as a
result of sickness. This does not make ghusl obligatory.
5. Ghusl Jumu’ah is prescribed for who intends to attend
Q. please I need someone to enlighten me on how to perform friday bath.
A. Alhamdulillaah wasalaatu wasalaam ‘ala rasuulillaah
The Sunnah is to do ghusl on Friday when getting ready to go to Jumu’ah, and it is preferable to do
that when one is about to head for the mosque though doing it earlier is permissible because the
Prophet (peace and blessings of Allaah be upon him) said: “When anyone of you goes to Jumu’ah,
let him do ghusl.” (Narrated by al-Bukhaari, al-Jumu’ah, 882 – this version was narrated by him;
Muslim, al-Jumu’ah, 845). Ibn Hibbaan wrote a chapter in his Saheeh entitled: It is mustahabb for
women to do ghusl for Jumu‘ah if they want to attend it. Then he quoted the hadeeth of
‘Uthmaan ibn Waaqid al-‘Umari from Naafi‘ from Ibn ‘Umar, who said: The Messenger of Allah
(blessings and peace of Allah be upon him) said: “Whoever comes to Jumu‘ah, man or woman, let
him do ghusl.” The authenticity of the hadeeth is agreed upon, apart from the additional words
“man or woman”. This additional material was narrated by Ibn Khuzaymah, Ibn Hibbaan, and al-
Bayhaqi in al-Sunan, and that there was a difference of opinion as to whether it is saheeh or not. It
was classed as saheeh by al-Nawawi (may Allah have mercy on him) in al-Majmoo‘ (4/405) and Ibn
Mulaqqin in al-Badr al-Muneer (4/649). So, if a woman want to attend Jumu‘ah prayer, it is
prescribed for her to do ghusl for it and observe its etiquette and it is not Sunnah for the one who
does not intend to attend, even if he or she is one of those who should attend Jumu‘ah.
Description of ghusl Jumu’ah like other ghusls (ritual baths) is as follows
1. Form the intention in the heart to purify oneself for Jumu’ah
2. Then say Bismillah and wash the hands three times, then wash any dirt from the private part, if
necessary.
3. Then do wudoo’ as for prayer, a complete wudoo’.
4. Then pour water over the head three times, and rub the hair so that the water reaches the
roots of the hair.
5. Then wash the body, making sure that the water reaches all parts, starting with the right side of
the body and then the left, and rubbing it with the hands so that the water reaches the entire
body.
It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: When the Messenger of
Allaah (blessings and peace of Allaah be upon him) did ghusl for janaabah, he would wash his
hands and do wudoo’ as for prayer, then he would wash, then he would run his fingers through his
hair, then when he thought that it [the water] had reached his skin, he would pour water over it

300 FIQH QUESTIONS AND ANSWERS

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