Q) I have read that during the third Khalief, Oethmaan, a committee under supervision of Zaid ibn Thabit has been ordered to make an official editorship of the whole Koran. But this "Oethmanian" text didn't give yet a uniform reading.
Because early arabic language didn't have vowels and also some consonants had the same or almost the same form. New signs were introduced to seperate the different letters. But this still did not stop the different ways of reading.
In the first half of the fourth/tenth century the 'imaam of the Koran readers' in Baghdad, Ibn Moedjahid, gave a solution to this problem. He said that the word harf should be put equivalent to kira'a. He declared seven ways of reading correct. Because according to him the saying of the Prophet (PBUH) that the Koran was send in seven ahroef means that seven ways of reading are inspired.
Nowadays only to ways of reading are in use, Warsj of Nafi' and Hafs of 'Asim.
Could you tell me more about these different ways of reading? Are there ahadieth about this?
A) Praise be to Allaah.
Firstly :
you should note, may Allaah bless you, that the Qur’aan was revealed in one style at the beginning, but the Messenger of Allaah (peace and blessings of Allaah be upon him) kept asking Jibreel until he taught him seven styles, all of which were complete. The evidence for that is the hadeeth of Ibn ‘Abbaas who narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Jibreel taught me one style and I reviewed it until he taught me more, and I kept asking him for more and he gave me more until finally there were seven styles.”
(narrated by al-Bukhaari, 3047; Muslim, 819)
Secondly, what is meant by styles (ahruf, sing. harf)?
The best of the scholarly opinions concerning what is meant is that there are seven ways of reciting the Qur’aan, where the wording may differ but the meaning is the same; if there is a different meaning then it is by way of variations on a theme, not opposing and contradiction.
Thirdly:
Some of the scholars said that what was meant by ahruf was the dialects of the Arabs, but this is far-fetched, because of the hadeeth of ‘Umar ibn al-Khattaab who said: “I heard Hishaam ibn Hakeem reciting Soorat al-Furqaan in a manner different from that in which I used to recite it and the way in which the Messenger of Allaah (peace and blessings of Allaah be upon him) taught me to recite it. I was about to argue with him whilst he was praying, but I waited until he finished his prayer, and then I tied his garment around his neck and seized him by it and brought him to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, ‘O Messenger of Allaah, I heard this man reciting Soorat-al-Furqaan in a way different to the way you taught it to me.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him, ‘Recite it,’ and he recited it as I had heard him recite it. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘It was revealed like this.’ Then he said to me, ‘Recite it,’ so I recited it and he said, ‘It was revealed like this.’ This Qur'aan has been revealed in seven different ways, so recite it in the way that is easiest for you.’”
(Narrated by al-Bukhaari, 2287; Muslim, 818)
It is known that Hishaam was Asadi Qurashi (i.e., from the clan of Bani Asad in Quraysh) and ‘Umar was ‘Adawi Qurashi (i.e., from the clan of Bani ‘Adiyy in Quraysh). Both of them were from Quraysh and Quraysh had only one dialect. If the difference in ahruf (styles) had been a difference in dialects, why would two men of Quraysh have been different?
The scholars mentioned nearly forty different opinions concerning this matter! Perhaps the most correct is that which we have mentioned above. And Allaah knows best.
Fourthly:
It seems that the seven styles were revealed with different wordings, as indicated by the hadeeth of ‘Umar, because ‘Umar’s objection was to the style, not the meaning. The differences between these styles are not the matter of contradiction and opposition, rather they are synonymous, as Ibn Mas’ood said: “It is like one of you saying halumma, aqbil or ta’aal (all different ways of saying ‘Come here’).”
Fifthly:
With regard to the seven recitations (al-qiraa’aat al-saba’), this number is not based on the Qur’aan and Sunnah, rather it is the ijtihaad of Ibn Mujaahid (may Allaah have mercy on him). People thought that al-ahruf al-saba’ (the seven styles) were al-qiraa’aat al-saba’ (the seven recitations) because they happened to be the same number. But this number may have come about coincidentally, or it may have been done deliberately by Ibn Mujaahid to match what was narrated about the number of styles (ahruf) being seven. Some people thought that the styles (ahruf) were the recitations, but this is a mistake. No such comment is known among the scholars. The seven recitations are one of the seven styles, and this is the style that ‘Uthmaan chose for all the Muslims.
Sixthly:
When ‘Uthmaan made copies of the Qur’aan, he did so according to one style (harf), but he omitted the dots and vowel points so that some other styles could also be accommodated. So the Mus-haf that was copied in his time could be read according to other styles, and whatever styles were accommodated by the Mus-haf of ‘Uthmaan remained in use, and the styles that could not be accommodated fell into disuse. The people had started to criticize one another for reciting differently, so ‘Uthmaan united them by giving them one style of the Qur’aan.
Seventhly:
Your saying that Mujaahid’s different recitations meant the seven styles (ahruf) is not correct, as was said by Shaykh al-Islam ibn Taymiyyah. (Majmoo’ah al-Fatawa, vol. 13, p. 210)
Eighthly:
The seven readers or reciters were:
1- Naafi’ al-Madani
2- Ibn Katheer al-Makki
3- ‘Aasim al-Kufi
4- Hamzah al-Zayaat al-Kufi
5- Al-Kisaa’i al-Kufi
6- Abu ‘Amr ibn al-‘Ala’ al-Basri
7- ‘Abd-Allaah ibn ‘Aamir al-Shaami
The ones who have the strongest isnaad in recitation are Naafi’ and ‘Aasim.
The most eloquent are Abu ‘Amr and al-Kisaa’i.
Warsh and Qaaloon narrated from Naafi’.
Hafs and Shu’bah narrated from ‘Aasim.
And Allaah knows best.
Islam Q&A
Thursday, August 7, 2008
The eclipse prayer is prescribed when one sees an eclipse, not when one hears news of an eclipse from the astronomers
Q) Should we offer the eclipse prayer (salaat al-kusoof) based on the announcements of astronomers published in the newspaper? If the eclipse takes place in another country should we pray the eclipse prayer or is it necessary to see the eclipse with the naked eye?
A) Praise be to Allaah.
There are saheeh ahaadeeth according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) enjoined offering the eclipse prayer and reciting dhikr and du’aa’s when the Muslims see an eclipse of the sun or the moon. The Prophet (peace and blessings of Allaah be upon him) said: “The sun and the moon are two of the signs of Allaah and they do not become eclipsed for the death or birth of anyone. But Allaah sends them to make His slaves fear (Him), so if you see that, then pray and make du’aa’ until it is over.” According to another version he said: “So if you see that, then hasten to remember Allaah and call upon Him and seek His forgiveness.” So he (peace and blessings of Allaah be upon him) connected the command to pray, make du’aa’, remember Allaah and pray for forgiveness to actual sighting of the eclipse and not to the reports of the astronomers.
What all the Muslims must do is adhere to the Sunnah and act in accordance with it, and to beware of everything that is contrary to it.
Hence we know that those who offer the eclipse prayer on the basis of astronomers’ reports are making a mistake and going against the Sunnah.
It should also be noted that it is not prescribed for the people who live in a country where the eclipse is not happening to offer the prayer, because the Messenger (peace and blessings of Allaah be upon him) connected the command to pray etc to actual sighting of the eclipse, not to news from astronomers that an eclipse was going to happen, or to its happening in another country. Allaah says (interpretation of the meaning):
“And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it)”
[al-Hashr 59:7]
“Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow”
[al-Ahzaab 33:21]
When the Prophet (peace and blessings of Allaah be upon him) offered the eclipse prayer, when that happened in Madeenah and the people saw it, Allaah said (interpretation of the meaning):
“And let those who oppose the Messenger’s (Muhammad’s) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them”
[al-Noor 24:63]
It is known that he was the most knowledgeable and most sincere of people, and that he was the one who conveyed the rulings from Allaah. If it was prescribed to offer the eclipse prayer on the basis of astronomers’ reports, or when an eclipse occurs in another region that is only seen by the local inhabitants, then he would have said so and would have guided his ummah to do that. Since he did not say that, rather he said the opposite, and he told his ummah to base their actions on actual sighting of the eclipse, we know from that that this prayer is only prescribed for those who see the eclipse and in whose land it occurs. And Allaah is the Source of strength.
Kitaab Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz , 13/30.
A) Praise be to Allaah.
There are saheeh ahaadeeth according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) enjoined offering the eclipse prayer and reciting dhikr and du’aa’s when the Muslims see an eclipse of the sun or the moon. The Prophet (peace and blessings of Allaah be upon him) said: “The sun and the moon are two of the signs of Allaah and they do not become eclipsed for the death or birth of anyone. But Allaah sends them to make His slaves fear (Him), so if you see that, then pray and make du’aa’ until it is over.” According to another version he said: “So if you see that, then hasten to remember Allaah and call upon Him and seek His forgiveness.” So he (peace and blessings of Allaah be upon him) connected the command to pray, make du’aa’, remember Allaah and pray for forgiveness to actual sighting of the eclipse and not to the reports of the astronomers.
What all the Muslims must do is adhere to the Sunnah and act in accordance with it, and to beware of everything that is contrary to it.
Hence we know that those who offer the eclipse prayer on the basis of astronomers’ reports are making a mistake and going against the Sunnah.
It should also be noted that it is not prescribed for the people who live in a country where the eclipse is not happening to offer the prayer, because the Messenger (peace and blessings of Allaah be upon him) connected the command to pray etc to actual sighting of the eclipse, not to news from astronomers that an eclipse was going to happen, or to its happening in another country. Allaah says (interpretation of the meaning):
“And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it)”
[al-Hashr 59:7]
“Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow”
[al-Ahzaab 33:21]
When the Prophet (peace and blessings of Allaah be upon him) offered the eclipse prayer, when that happened in Madeenah and the people saw it, Allaah said (interpretation of the meaning):
“And let those who oppose the Messenger’s (Muhammad’s) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them”
[al-Noor 24:63]
It is known that he was the most knowledgeable and most sincere of people, and that he was the one who conveyed the rulings from Allaah. If it was prescribed to offer the eclipse prayer on the basis of astronomers’ reports, or when an eclipse occurs in another region that is only seen by the local inhabitants, then he would have said so and would have guided his ummah to do that. Since he did not say that, rather he said the opposite, and he told his ummah to base their actions on actual sighting of the eclipse, we know from that that this prayer is only prescribed for those who see the eclipse and in whose land it occurs. And Allaah is the Source of strength.
Kitaab Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz , 13/30.
Should he mortgage his house to a non-Islamic bank so that he can buy another house?
Q) A family rents a small flat that is not suitable to live in. They have another home, but it is in another city and it is difficult for the father to leave his family there, as he works in another place, and doesn’t have enough income to buy a home in the city where he works. Is it permissible that they give the home they have in pledge to a non-Islamic bank in order to buy another house in the city where the father works? There are no Islamic banks in the city, and the father is in big debt, whatever he earns goes to pay off the debt.
A) Praise be to Allaah.
If what is meant is a loan from the bank, and mortgaging the house to secure the debt, then it depends:
Firstly: if the loan is to be repaid with something extra (interest), then it is a riba-based loan which is haraam.
Ibn Qudaamah (may Allaah have mercy on him) said: “Every loan in which it is stipulated that something extra must be paid back is haraam, with no difference of scholarly opinion. Ibn al-Mundhir said: [the scholars] are unanimously agreed that if the lender stipulates that the borrower must pay extra or give him a gift, and he lends him money on that basis, then accepting the extra payment is riba. It was narrated from Ubayy ibn Ka’b, Ibn ‘Abbaas and Ibn Mas’ood that they forbade every loan that brings benefits, because loans should be given as an act of kindness and an act of worship aimed at bringing one closer to Allaah. So if there is a stipulation of extra payment, this diverts the loan from its purpose.”
Al-Mughni, 6/436.
Secondly: if the loan is to be paid back without interest, but the bank will benefit from the house for free until the loan is paid off, then this is also haraam, and is a form of interest. The fuqaha’ have stated that if the mortgage is given for a loan, it is not permissible for the lender (the bank) to benefit from it for free, because this is a trick to have a riba-based loan. Rather if the bank wants to benefit from it, then it should rent it at the market rate, without taking any advantage.
Ibn Qudaamah said in al-Mughni (4/250): If the mortgagor (debtor) gives permission to the mortgagee (creditor) to benefit from (the property) without paying for it, and the property is a mortgage or pledge for a loan, then it is not permissible, because it then becomes a loan which brings a benefit, and that is haraam.
Ahmad said: I regard as haraam lending houses, which is pure riba, i.e., if the house is a pledge for a loan from which the mortgagee (creditor) benefits. End quote.
The scholars of the Standing Committee for Issuing Fatwas were asked: In some villages in Egypt there is a custom of mortgaging agricultural land, whereby a man who needs money takes money from the man who has money, and in return for taking the money, the owner of the money takes the agricultural land that belongs to the borrower as a pledge or mortgage. The owner of the money takes the land and benefits from its crops or what the land produces, and the owner of the land does not take anything. The agricultural land remains in the control of the creditor until the borrower pays the money back to its owner. What is the ruling on mortgaging agricultural land which involves taking what the land produces? Is it halaal or haraam?
They replied: If a person gives a loan, it is not permissible for him to stipulate that the lender should get any benefit in return for the loan, because of the report narrated from the Prophet (peace and blessings of Allaah be upon him) in which he said: “Every loan that brings a benefit is riba.” The scholars are unanimously agreed on that. That includes what is mentioned in the question about the borrower pledging or mortgaging land to the lender, and the lender benefiting from it until the loan that is owed by the land’s owner is repaid. The same applies if he owes a debt; it is not permissible for the one to whom the debt is owed to take the produce of the land or to benefit from it in return for giving the debtor more time. And because the aim of the pledge or mortgage is to guarantee that the debt will be repaid, not to make use of the pledged item in return for the loan or for delaying repayment of the debt. End quote.
Fataawa al-Lajnah al-Daa’imah (14/177).
Thirdly: If the loan is to be paid back without interest, and the bank will not benefit from the mortgaged house, or it will benefit from it in return for paying market rent, then this is permissible; it is a qard hasan (a good loan) and there is no problem with it.
If the loan is haraam, as in the first and second scenarios, then it is not permissible to get involved with it, even if the family needs a house, as you said, because of the stern warning that was issued concerning riba. We ask Allaah to keep us safe and sound. This applies even if the mortgage is done in a manner different from what we imagined; perhaps you can clarify the matter.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
If what is meant is a loan from the bank, and mortgaging the house to secure the debt, then it depends:
Firstly: if the loan is to be repaid with something extra (interest), then it is a riba-based loan which is haraam.
Ibn Qudaamah (may Allaah have mercy on him) said: “Every loan in which it is stipulated that something extra must be paid back is haraam, with no difference of scholarly opinion. Ibn al-Mundhir said: [the scholars] are unanimously agreed that if the lender stipulates that the borrower must pay extra or give him a gift, and he lends him money on that basis, then accepting the extra payment is riba. It was narrated from Ubayy ibn Ka’b, Ibn ‘Abbaas and Ibn Mas’ood that they forbade every loan that brings benefits, because loans should be given as an act of kindness and an act of worship aimed at bringing one closer to Allaah. So if there is a stipulation of extra payment, this diverts the loan from its purpose.”
Al-Mughni, 6/436.
Secondly: if the loan is to be paid back without interest, but the bank will benefit from the house for free until the loan is paid off, then this is also haraam, and is a form of interest. The fuqaha’ have stated that if the mortgage is given for a loan, it is not permissible for the lender (the bank) to benefit from it for free, because this is a trick to have a riba-based loan. Rather if the bank wants to benefit from it, then it should rent it at the market rate, without taking any advantage.
Ibn Qudaamah said in al-Mughni (4/250): If the mortgagor (debtor) gives permission to the mortgagee (creditor) to benefit from (the property) without paying for it, and the property is a mortgage or pledge for a loan, then it is not permissible, because it then becomes a loan which brings a benefit, and that is haraam.
Ahmad said: I regard as haraam lending houses, which is pure riba, i.e., if the house is a pledge for a loan from which the mortgagee (creditor) benefits. End quote.
The scholars of the Standing Committee for Issuing Fatwas were asked: In some villages in Egypt there is a custom of mortgaging agricultural land, whereby a man who needs money takes money from the man who has money, and in return for taking the money, the owner of the money takes the agricultural land that belongs to the borrower as a pledge or mortgage. The owner of the money takes the land and benefits from its crops or what the land produces, and the owner of the land does not take anything. The agricultural land remains in the control of the creditor until the borrower pays the money back to its owner. What is the ruling on mortgaging agricultural land which involves taking what the land produces? Is it halaal or haraam?
They replied: If a person gives a loan, it is not permissible for him to stipulate that the lender should get any benefit in return for the loan, because of the report narrated from the Prophet (peace and blessings of Allaah be upon him) in which he said: “Every loan that brings a benefit is riba.” The scholars are unanimously agreed on that. That includes what is mentioned in the question about the borrower pledging or mortgaging land to the lender, and the lender benefiting from it until the loan that is owed by the land’s owner is repaid. The same applies if he owes a debt; it is not permissible for the one to whom the debt is owed to take the produce of the land or to benefit from it in return for giving the debtor more time. And because the aim of the pledge or mortgage is to guarantee that the debt will be repaid, not to make use of the pledged item in return for the loan or for delaying repayment of the debt. End quote.
Fataawa al-Lajnah al-Daa’imah (14/177).
Thirdly: If the loan is to be paid back without interest, and the bank will not benefit from the mortgaged house, or it will benefit from it in return for paying market rent, then this is permissible; it is a qard hasan (a good loan) and there is no problem with it.
If the loan is haraam, as in the first and second scenarios, then it is not permissible to get involved with it, even if the family needs a house, as you said, because of the stern warning that was issued concerning riba. We ask Allaah to keep us safe and sound. This applies even if the mortgage is done in a manner different from what we imagined; perhaps you can clarify the matter.
And Allaah knows best.
Islam Q&A
What is the ruling if the worshippers turn about 40 degrees from the imam?
Q) We are complaining to the imams of our masajid regarding the discrepancy in qiblah direction. You can see that the imam faces the right qiblah direction while the worshippers behind him turned about 40 degrees from it. If we ask the imams about it, they say that it is sufficient that the imam faces the qiblah in order for salah to be valid, it is adequate if you are facing the qiblah, it does not matter if you are a bit turned from it. We ask you to please clarify this matter in detail as it causes big worry for us in our country, and is becoming a source of fitnah.
Is it permissible if I turn towards the imams direction, being different from the rest of the row?
A) Praise be to Allaah.
Firstly:
What is required of the one who is far away from the Ka’bah is to turn to face its direction, according to the majority of scholars.
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (1/262): Turning to face the qiblah is a condition of prayer being valid, and there is no difference between the obligatory and naafil prayer, because it is a condition of prayer, so it applies equally to obligatory and naafil prayers, like purification. And because the words of Allaah (interpretation of the meaning): “And wheresoever you people are, turn your faces (in prayer) in that direction” [al-Baqarah 2:144] are general in meaning and apply to both (obligatory and naafil). Moreover, he can see the Ka’bah, then it is obligatory to pray facing it directly. We do not know of any difference of opinion concerning that. Ibn ‘Aqeel said: If part of his body does not face directly towards the Ka’bah, then his prayer is not valid.
What everyone who is far from Makkah must do is to look for the direction of the Ka’bah, without having to face it directly. Ahmad said: Whatever is between the east and the west is qiblah, and a small deviation from the qiblah does not matter, but he has to try to get it right as much as possible. This was also the view of Abu Haneefah. This view is based on the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said: “Whatever is between the east and the west is qiblah.” Narrated by al-Tirmidhi, who said it is a saheeh hasan hadeeth. End quote.
In al-Muwatta’ of Imam Maalik (4600 it is narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: “Whatever is between the east and the west is qiblah if you face the direction of the House.”
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Sharh al-‘Umdah (2/539): Al-Athram narrated that ‘Umar, ‘Ali and Ibn ‘Abbaas said: “Whatever is between the east and west is qiblah.” And it was narrated from ‘Uthmaan that he said: “How can a man make a mistake with regard to his prayer when whatever is between the east and the west is qiblah, so long as he does not face the east deliberately?” End quote.
Secondly:
The imam and worshippers must face the direction of the Ka’bah and try hard to do that. It is not sufficient for the imam only to face that direction.
The scholars of the Standing Committee for Issuing Fatwas were asked: In our country there are several mosques in which the mihraab is off-course and faces to the right. The reason for that is that some people think that the words of the Messenger (peace and blessings of Allaah be upon him), “Whatever is between the east and the west is qiblah.” Based on that, is it sufficient for the imam only to turn to face the qiblah, and not the members of the congregation?
They replied:
What is required of both the imam and the person praying behind him is to face the direction of the Ka’bah, because Allaah says (interpretation of the meaning): “And wheresoever you people are, turn your faces (in prayer) in that direction” [al-Baqarah 2:144], and because the Prophet (peace and blessings of Allaah be upon him) said: “Whatever is between the east and west is qiblah” (narrated by al-Tirmidhi, who said this is a saheeh hasan hadeeth). This was addressed to the people of Madeenah and others like them who were to the north or south of the Ka’bah. The apparent meaning is that anything between these two points is qiblah.
But for one who is to the west or east of the Ka’bah, the qiblah in his case is between the south and the north, because if we say that everyone who is far away from the Ka’bah must face its exact direction, the prayer of the people in a longs straight line would not be valid, and neither would the prayer of two who are far away and face one qiblah, because it is not possible for a long line of people all to be facing the Ka’bah directly. End quote.
Fataawa al-Lajnah al-Daa’imah (6/316).
But if they all turn to face the qiblah and the congregation turns away from the imam, to the right or left, whilst still facing the right direction, then his leading them in prayer is valid.
Ibn Qudaamah said in al-Mughni (1/267): If one of them turns towards the right and the other turns towards the left, but they still face the same direction, then there is no difference of opinion in our madhhab that one of them may follow the other in prayer, because what is required is to face the qiblah and they have both done that. End quote.
Turning 40 degrees away from the qiblah does not affect their facing that direction, so the prayer is valid even with this turning away. But what the people of each mosque should do is to work out the direction of the qiblah precisely, and all the worshippers (the imam and the members of the congregation) should turn to face that direction, and try to work it out, as it says in the words of Ibn Qudaamah (may Allaah have mercy on him).
And Allaah knows best.
Islam Q&A
Is it permissible if I turn towards the imams direction, being different from the rest of the row?
A) Praise be to Allaah.
Firstly:
What is required of the one who is far away from the Ka’bah is to turn to face its direction, according to the majority of scholars.
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (1/262): Turning to face the qiblah is a condition of prayer being valid, and there is no difference between the obligatory and naafil prayer, because it is a condition of prayer, so it applies equally to obligatory and naafil prayers, like purification. And because the words of Allaah (interpretation of the meaning): “And wheresoever you people are, turn your faces (in prayer) in that direction” [al-Baqarah 2:144] are general in meaning and apply to both (obligatory and naafil). Moreover, he can see the Ka’bah, then it is obligatory to pray facing it directly. We do not know of any difference of opinion concerning that. Ibn ‘Aqeel said: If part of his body does not face directly towards the Ka’bah, then his prayer is not valid.
What everyone who is far from Makkah must do is to look for the direction of the Ka’bah, without having to face it directly. Ahmad said: Whatever is between the east and the west is qiblah, and a small deviation from the qiblah does not matter, but he has to try to get it right as much as possible. This was also the view of Abu Haneefah. This view is based on the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said: “Whatever is between the east and the west is qiblah.” Narrated by al-Tirmidhi, who said it is a saheeh hasan hadeeth. End quote.
In al-Muwatta’ of Imam Maalik (4600 it is narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: “Whatever is between the east and the west is qiblah if you face the direction of the House.”
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Sharh al-‘Umdah (2/539): Al-Athram narrated that ‘Umar, ‘Ali and Ibn ‘Abbaas said: “Whatever is between the east and west is qiblah.” And it was narrated from ‘Uthmaan that he said: “How can a man make a mistake with regard to his prayer when whatever is between the east and the west is qiblah, so long as he does not face the east deliberately?” End quote.
Secondly:
The imam and worshippers must face the direction of the Ka’bah and try hard to do that. It is not sufficient for the imam only to face that direction.
The scholars of the Standing Committee for Issuing Fatwas were asked: In our country there are several mosques in which the mihraab is off-course and faces to the right. The reason for that is that some people think that the words of the Messenger (peace and blessings of Allaah be upon him), “Whatever is between the east and the west is qiblah.” Based on that, is it sufficient for the imam only to turn to face the qiblah, and not the members of the congregation?
They replied:
What is required of both the imam and the person praying behind him is to face the direction of the Ka’bah, because Allaah says (interpretation of the meaning): “And wheresoever you people are, turn your faces (in prayer) in that direction” [al-Baqarah 2:144], and because the Prophet (peace and blessings of Allaah be upon him) said: “Whatever is between the east and west is qiblah” (narrated by al-Tirmidhi, who said this is a saheeh hasan hadeeth). This was addressed to the people of Madeenah and others like them who were to the north or south of the Ka’bah. The apparent meaning is that anything between these two points is qiblah.
But for one who is to the west or east of the Ka’bah, the qiblah in his case is between the south and the north, because if we say that everyone who is far away from the Ka’bah must face its exact direction, the prayer of the people in a longs straight line would not be valid, and neither would the prayer of two who are far away and face one qiblah, because it is not possible for a long line of people all to be facing the Ka’bah directly. End quote.
Fataawa al-Lajnah al-Daa’imah (6/316).
But if they all turn to face the qiblah and the congregation turns away from the imam, to the right or left, whilst still facing the right direction, then his leading them in prayer is valid.
Ibn Qudaamah said in al-Mughni (1/267): If one of them turns towards the right and the other turns towards the left, but they still face the same direction, then there is no difference of opinion in our madhhab that one of them may follow the other in prayer, because what is required is to face the qiblah and they have both done that. End quote.
Turning 40 degrees away from the qiblah does not affect their facing that direction, so the prayer is valid even with this turning away. But what the people of each mosque should do is to work out the direction of the qiblah precisely, and all the worshippers (the imam and the members of the congregation) should turn to face that direction, and try to work it out, as it says in the words of Ibn Qudaamah (may Allaah have mercy on him).
And Allaah knows best.
Islam Q&A
Intercession in the Hereafter
Q) What is intercession (shafaa’ah). Are there different kinds of intercession? Will people intercede or only the Prophets? Are there any people whose intercession will not be accepted?
A) Praise be to Allaah.
When the distress becomes too great for the people on the Day of Judgement and they have stood for too long, suffering in the heat and terror and distress, the Prophet (peace and blessings of Allaah be upon him) says, “How will you be when Allaah gathers you together like arrows in a quiver, for fifty thousand years, during which Allaah will not look at you?”
(al-Silsilah al-Saheehah, 2817).
The people will look to those who are of high status to intercede for them with their Lord so that He might relieve them of this distress that they are suffering and come to pass judgement amongst them. So they will come to Adam, but he will excuse himself; then they will come to Nooh, but he will excuse himself; then they will come to Ibraaheem, but he will excuse himself; then they will come to Moosa, but he will excuse himself; then they will come to ‘Eesa, but he will excuse himself. Then they will come to our Prophet (peace and blessings of Allaah be upon him) and he will say, “I am fit for that.” So he will intercede for the people in the place of gathering, so that judgement may be passed. This is the station of praise and glory which Allaah has promised to him, as He says (interpretation of the meaning):
“It may be that your Lord will raise you to Maqaam Mahmood (a station of praise and glory, i.e., the honour of intercession on the Day of Resurrection)”
[al-Isra’ 17:79]
There follows the lengthy hadeeth about intercession:
It was narrated that Anas ibn Maalik said: Muhammad (peace and blessings of Allaah be upon him) told us: “When the Day of Resurrection comes, the people will surge with each other like waves. They will come to Adam and say, ‘Intercede for us with your Lord.’ He will say, ‘I am not fit for that. Go to Ibraaheem for he is the Close Friend of the Most Merciful.’ So they will go to Ibraaheem, but he will say, ‘I am not fit for that. Go to Moosa for he is the one to whom Allaah spoke directly.’ So they will go to Moosa but he will say, ‘I am not fit for that. Go to ‘Eesa for he is a soul created by Allaah and His Word.’ So they will go to ‘Eesa but he will say, ‘I am not fit for that. Go to Muhammad (peace and blessings of Allaah be upon him).’ So they will come to me and I will say, I am fit for that.’ Then I will ask my Lord for permission and He will give me permission, and He will inspire me with words of praise with which I will praise Him, words that I do not know now. So I will praise Him with those words of praise and I will fall down prostrate before Him. He will say, ‘O Muhammad, raise your head. Speak and intercession will be granted to you, ask and you will be given, intercede and your intercession will be accepted.’ I will say, ‘O Lord, my ummah, my ummah!’ He will say, ‘Go and bring forth everyone in whose heart there is faith the weight of a barley-grain.’ So I will go and do that. Then I will come back and praise Him with those words of praise and I will fall down prostrate before Him. He will say, ‘O Muhammad, raise your head. Speak and intercession will be granted to you, ask and you will be given, intercede and your intercession will be accepted.’ I will say, ‘O Lord, my ummah, my ummah!’ He will say, ‘Go and bring forth everyone in whose heart there is faith the weight of a small ant or a mustard-seed.’ So I will go and do that. Then I will come back and praise Him with those words of praise and I will fall down prostrate before Him. He will say, ‘O Muhammad, raise your head. Speak and intercession will be granted to you, ask and you will be given, intercede and your intercession will be accepted.’ I will say, ‘O Lord, my ummah, my ummah!’ He will say, ‘Go and bring forth from the Fire everyone in whose heart there is faith the weight of the lightest, lightest grain of mustard-seed.’ So I will go and bring them forth.”
When we left Anas I [the narrator of the hadeeth] said to some of our companions, “Why don’t we go to al-Hasan, who is hiding in the house of Abu Khaleefah, and tell him what Anas ibn Maalik has told us?” So we went to him, greeted him with salaam and he gave us permission to enter. Then we said, “O Abu Sa’eed, we have come to you from your brother Anas ibn Maalik, and we have never heard anything like what he narrated to us about intercession.” He said, “Tell me.” So we narrated the hadeeth to him and we came to this point and he said, “Keep going.” We said, “He did not tell us any more.” He said, “He told me this hadeeth when he was a young man, twenty years ago. I do not know if he forgot or if he did not want to let you depend on what he might have said. We said, “O Abu Sa’eed, tell us.” He smiled and said, “ Man was created hasty. I only mentioned that because I wanted to inform you of it. Anas told me the same as he told you, and said that the Prophet (peace and blessings of Allaah be upon him) added: “Then I will come back a fourth time and praise Him with those words of praise and I will fall down prostrate before Him. He will say, ‘O Muhammad, raise your head. Speak and intercession will be granted to you, ask and you will be given, intercede and your intercession will be accepted.’ I will say, ‘O Lord, give me permission (to bring forth) all those who said Laa ilaaha ill-Allaah.’ He will say, ‘By My Might, My Majesty, My Supremacy and My Greatness, I will most certainly bring forth from it those who said Laa ilaaha ill-Allaah.’” (Narrated by al-Bukhaari, 7510)
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I will be the leader of mankind on the Day of Resurrection. Do you know why that is? Allaah will gather mankind, the first and the last of them, in one place, so that the caller will be able to make them all hear his voice and the watcher will be able to see them all. The sun will be brought close and the people will suffer such distress and trouble that they will not be able to bear it or stand it. The people will say, ‘Don't you see in the state you are in and the condition you have reached? Why don't you look for someone who can intercede for you with your Lord?’ The people will say to one another: ‘Go to your father, Adam.’ So they will go to Adam (peace be upon him) … I will go and prostrate beneath the Throne. Then I will be given words of praise such have never been given to anyone before me, then it will be said, ‘O Muhammad! Raise your head; ask, for it will be given to you, and intercede, for your intercession will be accepted.’ I will raise my head and say, ‘My ummah, O lord! My ummah, O Lord!’ It will be said, ‘O Muhammad, admit from among your ummah those who will not be brought to account from the right-hand gate of Paradise, and they will share the other gates with the people.’ He said, By the One in Whose hand is my soul, the distance between two of the gate-posts is like the distance between Makkah and Humayr, or between Makkah and Busra.”
(Narrated by al-Bukhaari, 4712)
This is the great intercession in the place of standing, and it is intercession so that judgement may be passed. Intercession on the Day of Resurrection is of two types:
1 – Intercession which will be accepted. This is intercession which is proven in the texts of sharee’ah. More details will be given below.
2 – Intercession which will be rejected. This is intercession which according to the texts of the Qur’aan and Sunnah is invalid and ineffective, as we shall see below.
Accepted intercession is of various types:
1- The greatest intercession, which is al-maqaam al-mahmood, which the earlier and later generations will ask the Prophet (peace and blessings of Allaah be upon him) to intercede for them with their Lord so that He might relieve them of the horrors of the Day of Judgement. This has been explained above.
2- Intercession for those among the monotheists who committed major sins and entered Hell, that they may be brought forth from it. It was narrated that Anas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “My intercession will be for those among my ummah who committed major sins.” (Saheeh Sunan al-Tirmidhi, 1983).
3- The intercession of the Messenger for people whose good deeds and bad deeds are equal, that they may enter Paradise, and for others who had been ordered to Hell, that they may not enter it.
4- Intercession that some people may enter Paradise without being brought to account.
5- Intercession of the Prophet (peace and blessings of Allaah be upon him) for his paternal uncle Abu Taalib, so that the torment of the Fire be reduced for him. This applies only in the case of the Prophet (peace and blessings of Allaah be upon him) and his paternal uncle Abu Taalib.
6- The intercession of the Prophet (peace and blessings of Allaah be upon him) that the believers might be granted permission to enter Paradise.
Intercession for those who committed sin will not be granted only to the Prophet (peace and blessings of Allaah be upon him), rather the Prophets, the martyrs, the scholars, the righteous and the angels will also join in that. A man’s righteous deeds may also intercede for him. But the Prophet (peace and blessings of Allaah be upon him) will have the greatest share of intercession.
There follows a hadeeth which indicates that intercession will be granted to the Prophets and others. It was narrated that Abu Sa’eed al-Khudri said: “We said, ‘O Messenger of Allaah, will we see our Lord on the Day of Resurrection?’” … and he quoted the hadeeth, until he came to the part which describes how the believers will pass across the Siraat and will intercede for their brothers who have entered Hell: “They will say, ‘O Lord, our brothers used to pray with us and fast with us and do good deeds with us.’ Allaah will say, ‘Go, and whoever you find with a dinar’s-weight of faith in his heart, bring him forth, and Allaah will forbid their bodies to the Fire.’ So they will go, and some of them will be sinking into the Fire up to their feet or shins, and they will bring forth those whom they recognize. Then they will come back, and He will say, ‘Go, and whoever you find with half a dinar’s-weight of faith in his heart, bring him forth.’ So they will go and bring forth those whom they recognize. Then they will come back, and He will say, ‘Go, and whoever you find with an atom’s-weight of faith in his heart, bring him forth.’ So they will go and bring forth those whom they recognize.” Abu Sa’eed said: “If you do not believe me, then read the verse interpretation of the meaning):
‘Surely, Allaah wrongs not even of the weight of an atom (or a small ant), but if there is any good (done), He doubles it, and gives from Him a great reward’
[al-Nisa’ 4:40].”
[The Prophet (peace and blessings of Allaah be upon him) said:] “So the Prophets, the angels and the believers will intercede, and the Compeller (Allaah) will say, ‘There remains My intercession.’ Then He will take a handful from the Fire and bring forth some people whose bodies have been burnt and throw them into a river at the entrance to Paradise that is called the Water of Life.
They will grow on its banks, as a seed carried by a flood grows. You have seen how it grows beside a rock or beside a tree, and how the side facing the sun is usually green while the side facing the shade is white. They will come out like pearls, and necklaces will be placed around their necks. Then they will enter Paradise, and the people of Paradise will say, ‘These are the people emancipated by the Most Merciful. He has admitted them into Paradise without them having done any good deeds and without them having sent forth any good (for themselves).’ Then it will be said to them, ‘You will have what you have seen and the equivalent thereof.’”
(Narrated by al-Bukhaari, 7440)
Intercession of the Day of Resurrection will only be granted if three conditions are met, as indicated in the verses (interpretation of the meaning):
“And there are many angels in the heavens, whose intercession will avail nothing except after Allaah has given leave for whom He wills and is pleased with”
[al-Najm 53:26]
“On that day no intercession shall avail, except the one for whom the Most Gracious (Allaah) has given permission and whose word is acceptable to Him”
[Ta-Ha 20:109]
“He knows what is before them, and what is behind them, and they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him”
[al-Anbiya’ 21:28]
“Who is he that can intercede with Him except with His Permission?”
[al-Baqarah 2:255]
These conditions are:
1- The permission of Allaah to the intercessor to intercede.
2- Allaah’s being pleased with the intercessor.
3- His being pleased with the one for whom intercession is made.
It was narrated from the Prophet (peace and blessings of Allaah be upon him) that the intercession of some people will not be accepted on the Day of Resurrection, including those who cursed a great deal. Muslim narrated that Abu’l-Darda’ said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘Those who curse will not be witnesses or intercessors on the Day of Resurrection.”
With regard to the kind of intercession that will be rejected, this is intercession that does not meet the conditions required of permission from Allaah or His being pleased (with the intercessor or the one for whom intercession is made), such as the intercession which the people of shirk believe that their gods will achieve. They only worship them because they believe that they will intercede for them with Allaah, and that they are mediators or intermediaries between them and Allaah. Allaah says (interpretation of the meaning):
“Surely, the religion (i.e. the worship and the obedience) is for Allaah only. And those who take Awliyaa’ (protectors, helpers, lords, gods) besides Him (say): ‘We worship them only that they may bring us near to Allaah.’ Verily, Allaah will judge between them concerning that wherein they differ. Truly, Allaah guides not him who is a liar, and a disbeliever”
[al-Zumar 39:9]
Allaah tells us that this kind of intercession is ineffective and of no benefit, as He says (interpretation of the meaning):
“So no intercession of intercessors will be of any use to them”
[al-Muddaththir 74:48]
“And fear a Day (of Judgement) when a person shall not avail another, nor will intercession be accepted from him nor will compensation be taken from him nor will they be helped”
[al-Baqarah 2:48]
“And fear the Day (of Judgement) when no person shall avail another, nor shall compensation be accepted from him, nor shall intercession be of use to him, nor shall they be helped”
[al-Baqarah 2:123]
“O you who believe! Spend of that with which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the Zaalimoon (wrongdoers)”
[al-Baqarah 2:254]
Hence Allaah did not accept the intercession of His Close Friend Ibraaheem for his father Azar who was a mushrik. It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Ibraaheem will meet his father on the Day of Resurrection, and Azar’s face
will be dark and covered with dust. Ibraaheem will say to him, ‘Did I not tell you not to disobey me?’ His father will say, ‘Today I will not disobey you.'’ Ibraaheem will say, ‘O Lord! You promised me not to disgrace me on the Day of Resurrection; and what will be more disgraceful to me than cursing and dishonoring my father?’ Then Allah will say, ‘I have forbidden Paradise to the disbelievers.’ Then he will be addressed, ‘O Ibraaheem, what is beneath your feet?’ He will look and there he will see a Dhabh (an animal,) blood-stained, which will be caught by the legs and thrown into the Fire.”
(Narrated by al-Bukhaari, 3350).
Islam Q&A
A) Praise be to Allaah.
When the distress becomes too great for the people on the Day of Judgement and they have stood for too long, suffering in the heat and terror and distress, the Prophet (peace and blessings of Allaah be upon him) says, “How will you be when Allaah gathers you together like arrows in a quiver, for fifty thousand years, during which Allaah will not look at you?”
(al-Silsilah al-Saheehah, 2817).
The people will look to those who are of high status to intercede for them with their Lord so that He might relieve them of this distress that they are suffering and come to pass judgement amongst them. So they will come to Adam, but he will excuse himself; then they will come to Nooh, but he will excuse himself; then they will come to Ibraaheem, but he will excuse himself; then they will come to Moosa, but he will excuse himself; then they will come to ‘Eesa, but he will excuse himself. Then they will come to our Prophet (peace and blessings of Allaah be upon him) and he will say, “I am fit for that.” So he will intercede for the people in the place of gathering, so that judgement may be passed. This is the station of praise and glory which Allaah has promised to him, as He says (interpretation of the meaning):
“It may be that your Lord will raise you to Maqaam Mahmood (a station of praise and glory, i.e., the honour of intercession on the Day of Resurrection)”
[al-Isra’ 17:79]
There follows the lengthy hadeeth about intercession:
It was narrated that Anas ibn Maalik said: Muhammad (peace and blessings of Allaah be upon him) told us: “When the Day of Resurrection comes, the people will surge with each other like waves. They will come to Adam and say, ‘Intercede for us with your Lord.’ He will say, ‘I am not fit for that. Go to Ibraaheem for he is the Close Friend of the Most Merciful.’ So they will go to Ibraaheem, but he will say, ‘I am not fit for that. Go to Moosa for he is the one to whom Allaah spoke directly.’ So they will go to Moosa but he will say, ‘I am not fit for that. Go to ‘Eesa for he is a soul created by Allaah and His Word.’ So they will go to ‘Eesa but he will say, ‘I am not fit for that. Go to Muhammad (peace and blessings of Allaah be upon him).’ So they will come to me and I will say, I am fit for that.’ Then I will ask my Lord for permission and He will give me permission, and He will inspire me with words of praise with which I will praise Him, words that I do not know now. So I will praise Him with those words of praise and I will fall down prostrate before Him. He will say, ‘O Muhammad, raise your head. Speak and intercession will be granted to you, ask and you will be given, intercede and your intercession will be accepted.’ I will say, ‘O Lord, my ummah, my ummah!’ He will say, ‘Go and bring forth everyone in whose heart there is faith the weight of a barley-grain.’ So I will go and do that. Then I will come back and praise Him with those words of praise and I will fall down prostrate before Him. He will say, ‘O Muhammad, raise your head. Speak and intercession will be granted to you, ask and you will be given, intercede and your intercession will be accepted.’ I will say, ‘O Lord, my ummah, my ummah!’ He will say, ‘Go and bring forth everyone in whose heart there is faith the weight of a small ant or a mustard-seed.’ So I will go and do that. Then I will come back and praise Him with those words of praise and I will fall down prostrate before Him. He will say, ‘O Muhammad, raise your head. Speak and intercession will be granted to you, ask and you will be given, intercede and your intercession will be accepted.’ I will say, ‘O Lord, my ummah, my ummah!’ He will say, ‘Go and bring forth from the Fire everyone in whose heart there is faith the weight of the lightest, lightest grain of mustard-seed.’ So I will go and bring them forth.”
When we left Anas I [the narrator of the hadeeth] said to some of our companions, “Why don’t we go to al-Hasan, who is hiding in the house of Abu Khaleefah, and tell him what Anas ibn Maalik has told us?” So we went to him, greeted him with salaam and he gave us permission to enter. Then we said, “O Abu Sa’eed, we have come to you from your brother Anas ibn Maalik, and we have never heard anything like what he narrated to us about intercession.” He said, “Tell me.” So we narrated the hadeeth to him and we came to this point and he said, “Keep going.” We said, “He did not tell us any more.” He said, “He told me this hadeeth when he was a young man, twenty years ago. I do not know if he forgot or if he did not want to let you depend on what he might have said. We said, “O Abu Sa’eed, tell us.” He smiled and said, “ Man was created hasty. I only mentioned that because I wanted to inform you of it. Anas told me the same as he told you, and said that the Prophet (peace and blessings of Allaah be upon him) added: “Then I will come back a fourth time and praise Him with those words of praise and I will fall down prostrate before Him. He will say, ‘O Muhammad, raise your head. Speak and intercession will be granted to you, ask and you will be given, intercede and your intercession will be accepted.’ I will say, ‘O Lord, give me permission (to bring forth) all those who said Laa ilaaha ill-Allaah.’ He will say, ‘By My Might, My Majesty, My Supremacy and My Greatness, I will most certainly bring forth from it those who said Laa ilaaha ill-Allaah.’” (Narrated by al-Bukhaari, 7510)
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I will be the leader of mankind on the Day of Resurrection. Do you know why that is? Allaah will gather mankind, the first and the last of them, in one place, so that the caller will be able to make them all hear his voice and the watcher will be able to see them all. The sun will be brought close and the people will suffer such distress and trouble that they will not be able to bear it or stand it. The people will say, ‘Don't you see in the state you are in and the condition you have reached? Why don't you look for someone who can intercede for you with your Lord?’ The people will say to one another: ‘Go to your father, Adam.’ So they will go to Adam (peace be upon him) … I will go and prostrate beneath the Throne. Then I will be given words of praise such have never been given to anyone before me, then it will be said, ‘O Muhammad! Raise your head; ask, for it will be given to you, and intercede, for your intercession will be accepted.’ I will raise my head and say, ‘My ummah, O lord! My ummah, O Lord!’ It will be said, ‘O Muhammad, admit from among your ummah those who will not be brought to account from the right-hand gate of Paradise, and they will share the other gates with the people.’ He said, By the One in Whose hand is my soul, the distance between two of the gate-posts is like the distance between Makkah and Humayr, or between Makkah and Busra.”
(Narrated by al-Bukhaari, 4712)
This is the great intercession in the place of standing, and it is intercession so that judgement may be passed. Intercession on the Day of Resurrection is of two types:
1 – Intercession which will be accepted. This is intercession which is proven in the texts of sharee’ah. More details will be given below.
2 – Intercession which will be rejected. This is intercession which according to the texts of the Qur’aan and Sunnah is invalid and ineffective, as we shall see below.
Accepted intercession is of various types:
1- The greatest intercession, which is al-maqaam al-mahmood, which the earlier and later generations will ask the Prophet (peace and blessings of Allaah be upon him) to intercede for them with their Lord so that He might relieve them of the horrors of the Day of Judgement. This has been explained above.
2- Intercession for those among the monotheists who committed major sins and entered Hell, that they may be brought forth from it. It was narrated that Anas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “My intercession will be for those among my ummah who committed major sins.” (Saheeh Sunan al-Tirmidhi, 1983).
3- The intercession of the Messenger for people whose good deeds and bad deeds are equal, that they may enter Paradise, and for others who had been ordered to Hell, that they may not enter it.
4- Intercession that some people may enter Paradise without being brought to account.
5- Intercession of the Prophet (peace and blessings of Allaah be upon him) for his paternal uncle Abu Taalib, so that the torment of the Fire be reduced for him. This applies only in the case of the Prophet (peace and blessings of Allaah be upon him) and his paternal uncle Abu Taalib.
6- The intercession of the Prophet (peace and blessings of Allaah be upon him) that the believers might be granted permission to enter Paradise.
Intercession for those who committed sin will not be granted only to the Prophet (peace and blessings of Allaah be upon him), rather the Prophets, the martyrs, the scholars, the righteous and the angels will also join in that. A man’s righteous deeds may also intercede for him. But the Prophet (peace and blessings of Allaah be upon him) will have the greatest share of intercession.
There follows a hadeeth which indicates that intercession will be granted to the Prophets and others. It was narrated that Abu Sa’eed al-Khudri said: “We said, ‘O Messenger of Allaah, will we see our Lord on the Day of Resurrection?’” … and he quoted the hadeeth, until he came to the part which describes how the believers will pass across the Siraat and will intercede for their brothers who have entered Hell: “They will say, ‘O Lord, our brothers used to pray with us and fast with us and do good deeds with us.’ Allaah will say, ‘Go, and whoever you find with a dinar’s-weight of faith in his heart, bring him forth, and Allaah will forbid their bodies to the Fire.’ So they will go, and some of them will be sinking into the Fire up to their feet or shins, and they will bring forth those whom they recognize. Then they will come back, and He will say, ‘Go, and whoever you find with half a dinar’s-weight of faith in his heart, bring him forth.’ So they will go and bring forth those whom they recognize. Then they will come back, and He will say, ‘Go, and whoever you find with an atom’s-weight of faith in his heart, bring him forth.’ So they will go and bring forth those whom they recognize.” Abu Sa’eed said: “If you do not believe me, then read the verse interpretation of the meaning):
‘Surely, Allaah wrongs not even of the weight of an atom (or a small ant), but if there is any good (done), He doubles it, and gives from Him a great reward’
[al-Nisa’ 4:40].”
[The Prophet (peace and blessings of Allaah be upon him) said:] “So the Prophets, the angels and the believers will intercede, and the Compeller (Allaah) will say, ‘There remains My intercession.’ Then He will take a handful from the Fire and bring forth some people whose bodies have been burnt and throw them into a river at the entrance to Paradise that is called the Water of Life.
They will grow on its banks, as a seed carried by a flood grows. You have seen how it grows beside a rock or beside a tree, and how the side facing the sun is usually green while the side facing the shade is white. They will come out like pearls, and necklaces will be placed around their necks. Then they will enter Paradise, and the people of Paradise will say, ‘These are the people emancipated by the Most Merciful. He has admitted them into Paradise without them having done any good deeds and without them having sent forth any good (for themselves).’ Then it will be said to them, ‘You will have what you have seen and the equivalent thereof.’”
(Narrated by al-Bukhaari, 7440)
Intercession of the Day of Resurrection will only be granted if three conditions are met, as indicated in the verses (interpretation of the meaning):
“And there are many angels in the heavens, whose intercession will avail nothing except after Allaah has given leave for whom He wills and is pleased with”
[al-Najm 53:26]
“On that day no intercession shall avail, except the one for whom the Most Gracious (Allaah) has given permission and whose word is acceptable to Him”
[Ta-Ha 20:109]
“He knows what is before them, and what is behind them, and they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him”
[al-Anbiya’ 21:28]
“Who is he that can intercede with Him except with His Permission?”
[al-Baqarah 2:255]
These conditions are:
1- The permission of Allaah to the intercessor to intercede.
2- Allaah’s being pleased with the intercessor.
3- His being pleased with the one for whom intercession is made.
It was narrated from the Prophet (peace and blessings of Allaah be upon him) that the intercession of some people will not be accepted on the Day of Resurrection, including those who cursed a great deal. Muslim narrated that Abu’l-Darda’ said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘Those who curse will not be witnesses or intercessors on the Day of Resurrection.”
With regard to the kind of intercession that will be rejected, this is intercession that does not meet the conditions required of permission from Allaah or His being pleased (with the intercessor or the one for whom intercession is made), such as the intercession which the people of shirk believe that their gods will achieve. They only worship them because they believe that they will intercede for them with Allaah, and that they are mediators or intermediaries between them and Allaah. Allaah says (interpretation of the meaning):
“Surely, the religion (i.e. the worship and the obedience) is for Allaah only. And those who take Awliyaa’ (protectors, helpers, lords, gods) besides Him (say): ‘We worship them only that they may bring us near to Allaah.’ Verily, Allaah will judge between them concerning that wherein they differ. Truly, Allaah guides not him who is a liar, and a disbeliever”
[al-Zumar 39:9]
Allaah tells us that this kind of intercession is ineffective and of no benefit, as He says (interpretation of the meaning):
“So no intercession of intercessors will be of any use to them”
[al-Muddaththir 74:48]
“And fear a Day (of Judgement) when a person shall not avail another, nor will intercession be accepted from him nor will compensation be taken from him nor will they be helped”
[al-Baqarah 2:48]
“And fear the Day (of Judgement) when no person shall avail another, nor shall compensation be accepted from him, nor shall intercession be of use to him, nor shall they be helped”
[al-Baqarah 2:123]
“O you who believe! Spend of that with which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the Zaalimoon (wrongdoers)”
[al-Baqarah 2:254]
Hence Allaah did not accept the intercession of His Close Friend Ibraaheem for his father Azar who was a mushrik. It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Ibraaheem will meet his father on the Day of Resurrection, and Azar’s face
will be dark and covered with dust. Ibraaheem will say to him, ‘Did I not tell you not to disobey me?’ His father will say, ‘Today I will not disobey you.'’ Ibraaheem will say, ‘O Lord! You promised me not to disgrace me on the Day of Resurrection; and what will be more disgraceful to me than cursing and dishonoring my father?’ Then Allah will say, ‘I have forbidden Paradise to the disbelievers.’ Then he will be addressed, ‘O Ibraaheem, what is beneath your feet?’ He will look and there he will see a Dhabh (an animal,) blood-stained, which will be caught by the legs and thrown into the Fire.”
(Narrated by al-Bukhaari, 3350).
Islam Q&A
Dreams
Q) I hope you could help me out with this confusion,I had prayed Istikhara namaz 5 days back.I asked ALLAH if I would be able to convert a non-muslim to a muslim and guide him to the wright path for my love for islam and ALLAH,I am very obsessed with this because it's my dying wish that i should be able to do this atleast once in my lifetime,because i love ALLAH dearly and with all my heart.I had prayed istikhra namaz asking ALLAH if I will ever be successful in executing this dream into reality,I also asked if he would guide me.
but today morning i had a dream were i saw me and my cousin spending our holidays in a hotel and (lahaulwalaquat)I found both me and my cousin holding a green color chamapangne bottle and that we were both tempted to taste it as so we do(lahaulwalaquwat).and after a while later i see my elder brother coming in and both me and my cousin get terrified and scared.Then i see my elder sister in a black salwar and that a brown dog is chasing her.
Imam saheb when I was dreaming I was getting really scared and I also feared that i commited a sin and then when i opened my eyes and got up from the left position(the position in which I was sleeping),i felt relieved that it was just a dream.
It was 5.30am at that time and i had to rush for fazr prayers,but as i was praying i felt really happy and had this beautiful feeling inside of me,that was convincing me that ALLAH is with me and listening to my heart.I never had such a lovely feeling,and I feel happy even now as I'm writing to you.
I don't know what this means,shuld i believe in the dream or should I listen to my heart.
Praise be to Allaah.
Note that the things people see in their sleep may come under one of two categories :
1 – Dreams/visions
2 – Confused dreams
Confused dreams in turn are divided into two categories:
1 – The Shaytaan’s attempts to frighten
2 – The workings of the subconscious.
So it may be said that what people see in their dreams may be divided into three categories:
1- Visions or dreams that come from Allaah.
2- Attempts by the Shaytaan to frighten us
3- The workings of the subconscious.
These categories are indicated by the hadeeth narrated in Saheeh Muslim (no. 2263) from Abu Hurayrah, which says that the Prophet (peace and blessings of Allaah be upon him) said: “When the time (of the Day of Resurrection) draws near, a believer's dream will hardly be false. And the truest vision will be of one who is himself the most truthful in speech, for the vision of a Muslim is the forty-fifth part of Prophecy, and dreams are of three types:
the good dream which is glad tidings from Allah;
the bad dream which causes distress, which is from the Shaytaan;
and the dream which represents what a person is thinking about.
So if any one of you sees a dream which he does not like he should get up and pray, and not tell people about his dream…”
It was narrated from ‘Awf ibn Maalik that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Dreams are of three types: some are terrifying things from the Shaytaan, aimed at causing grief to the son of Adam; some are things that a person is concerned with when he is awake, so he sees them in his dreams; and some are a part of the forty-six parts of Prophecy.”
(Saheeh Sunan Ibn Maajah, 3155)
It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Dreams are of three types: glad tidings from Allaah, what is on a person’s mind, and frightening dreams from the Shaytaan. If any of you sees a dream that he likes, let him tell others of it if he wishes, but if he sees something that he dislikes, he should not tell anyone about it, and he should get up and pray.”
(Saheeh Sunan Ibn Maajah, 3154)
There follow a number of saheeh ahaadeeth which describe how to deal with what one sees in one’s dream.
1 – It was narrated that Abu Qutaadah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Good dreams come from Allaah and bad dreams come from the Shaytaan. If anyone sees a bad dream that scares him, let him spit drily to his left and seek refuge with Allaah from its evil, then it will not harm him.”
(Narrated by al-Bukhaari, 3292)
2 – It was narrated that Abu Salamah said: I used to see such terrible dreams that that I began to shake and have a fever, but did not cover myself with a cloak until I met Abu Qutaadah, and I mentioned that to him. He said, “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘Good dreams come from Allaah and bad dreams come from the Shaytaan. If anyone sees a bad dream that he dislikes, let him spit drily to his left three times and seek refuge with Allaah from its evil, then it will not harm him.’”
(Narrated by Muslim, 2261)
3 – It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If any one of you sees a dream that he dislikes, let him turn over, and spit drily to his left three times and ask Allaah of His goodness, and seek refuge with Him from its evil.”
(Saheeh Sunan Ibn Maajah).
4 – It was narrated from Jaabir that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If any one of you sees a dream that he dislikes, let him spit drily to his left three times and seek refuge with Allaah from the Shaytaan three times, and turn over onto his other side.”
(Narrated by Muslim, 2262).
5 – The Prophet (peace and blessings of Allaah be upon him) told us the difference between good dreams and bad dreams. It was narrated from Abu Sa’eed al-Khudri that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “If any one of you sees a dream that he likes, it is from Allaah, so let him praise Allaah for it and tell people about it. But if he sees something other than that, that he dislikes, it is from the Shaytaan, so let him seek refuge with Allaah from its evil and not mention it to anyone, for it will not harm him.”
(Narrated by al-Bukhaari, 7045).
So it is clear that good dreams come from Allaah and bad dreams which a person dislikes come from the Shaytaan, so he has to seek refuge with Allaah from their evil.
6 – It was narrated that Abu Hurayrah said: the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you sees something that he dislikes, let him get up and pray, and not tell people about it.”
(Narrated by Muslim, 2263).
7 – It was narrated from Jaabir that a Bedouin came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, “I dreamt that my head was cut off and I was chasing it.” The Messenger of Allaah (peace and blessings of Allaah be upon him) rebuked him and said: “Do not tell anyone how the Shaytaan is messing about with you in your dreams.”
(Narrated by Muslim, 2268)
So we may sum up from these ahaadeeth the most important points about what a person should do if he sees a dream that he dislikes, as follows:
1- He should know that this dream is from the Shaytaan who wants to cause him grief, so he should annoy the Shaytaan by not paying any attention to him.
2- He should seek refuge with Allaah from the accursed Shaytaan.
3- He should seek refuge with Allaah from the evil of this dream.
4- He should spit drily to his left three times, i.e., blowing with a little bit of saliva.
5- He should not tell anyone about it.
6- He should turn over from the side on which he was sleeping, so if he was lying on his left side he should turn over to his right side, and vice versa.
7- He should get up and pray.
If a person adheres to this etiquette, then we hope that this bad dream will not harm him, as it says in the texts. And Allaah knows best.
Islam Q&A
A)
but today morning i had a dream were i saw me and my cousin spending our holidays in a hotel and (lahaulwalaquat)I found both me and my cousin holding a green color chamapangne bottle and that we were both tempted to taste it as so we do(lahaulwalaquwat).and after a while later i see my elder brother coming in and both me and my cousin get terrified and scared.Then i see my elder sister in a black salwar and that a brown dog is chasing her.
Imam saheb when I was dreaming I was getting really scared and I also feared that i commited a sin and then when i opened my eyes and got up from the left position(the position in which I was sleeping),i felt relieved that it was just a dream.
It was 5.30am at that time and i had to rush for fazr prayers,but as i was praying i felt really happy and had this beautiful feeling inside of me,that was convincing me that ALLAH is with me and listening to my heart.I never had such a lovely feeling,and I feel happy even now as I'm writing to you.
I don't know what this means,shuld i believe in the dream or should I listen to my heart.
Praise be to Allaah.
Note that the things people see in their sleep may come under one of two categories :
1 – Dreams/visions
2 – Confused dreams
Confused dreams in turn are divided into two categories:
1 – The Shaytaan’s attempts to frighten
2 – The workings of the subconscious.
So it may be said that what people see in their dreams may be divided into three categories:
1- Visions or dreams that come from Allaah.
2- Attempts by the Shaytaan to frighten us
3- The workings of the subconscious.
These categories are indicated by the hadeeth narrated in Saheeh Muslim (no. 2263) from Abu Hurayrah, which says that the Prophet (peace and blessings of Allaah be upon him) said: “When the time (of the Day of Resurrection) draws near, a believer's dream will hardly be false. And the truest vision will be of one who is himself the most truthful in speech, for the vision of a Muslim is the forty-fifth part of Prophecy, and dreams are of three types:
the good dream which is glad tidings from Allah;
the bad dream which causes distress, which is from the Shaytaan;
and the dream which represents what a person is thinking about.
So if any one of you sees a dream which he does not like he should get up and pray, and not tell people about his dream…”
It was narrated from ‘Awf ibn Maalik that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Dreams are of three types: some are terrifying things from the Shaytaan, aimed at causing grief to the son of Adam; some are things that a person is concerned with when he is awake, so he sees them in his dreams; and some are a part of the forty-six parts of Prophecy.”
(Saheeh Sunan Ibn Maajah, 3155)
It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Dreams are of three types: glad tidings from Allaah, what is on a person’s mind, and frightening dreams from the Shaytaan. If any of you sees a dream that he likes, let him tell others of it if he wishes, but if he sees something that he dislikes, he should not tell anyone about it, and he should get up and pray.”
(Saheeh Sunan Ibn Maajah, 3154)
There follow a number of saheeh ahaadeeth which describe how to deal with what one sees in one’s dream.
1 – It was narrated that Abu Qutaadah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Good dreams come from Allaah and bad dreams come from the Shaytaan. If anyone sees a bad dream that scares him, let him spit drily to his left and seek refuge with Allaah from its evil, then it will not harm him.”
(Narrated by al-Bukhaari, 3292)
2 – It was narrated that Abu Salamah said: I used to see such terrible dreams that that I began to shake and have a fever, but did not cover myself with a cloak until I met Abu Qutaadah, and I mentioned that to him. He said, “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘Good dreams come from Allaah and bad dreams come from the Shaytaan. If anyone sees a bad dream that he dislikes, let him spit drily to his left three times and seek refuge with Allaah from its evil, then it will not harm him.’”
(Narrated by Muslim, 2261)
3 – It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If any one of you sees a dream that he dislikes, let him turn over, and spit drily to his left three times and ask Allaah of His goodness, and seek refuge with Him from its evil.”
(Saheeh Sunan Ibn Maajah).
4 – It was narrated from Jaabir that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If any one of you sees a dream that he dislikes, let him spit drily to his left three times and seek refuge with Allaah from the Shaytaan three times, and turn over onto his other side.”
(Narrated by Muslim, 2262).
5 – The Prophet (peace and blessings of Allaah be upon him) told us the difference between good dreams and bad dreams. It was narrated from Abu Sa’eed al-Khudri that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “If any one of you sees a dream that he likes, it is from Allaah, so let him praise Allaah for it and tell people about it. But if he sees something other than that, that he dislikes, it is from the Shaytaan, so let him seek refuge with Allaah from its evil and not mention it to anyone, for it will not harm him.”
(Narrated by al-Bukhaari, 7045).
So it is clear that good dreams come from Allaah and bad dreams which a person dislikes come from the Shaytaan, so he has to seek refuge with Allaah from their evil.
6 – It was narrated that Abu Hurayrah said: the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you sees something that he dislikes, let him get up and pray, and not tell people about it.”
(Narrated by Muslim, 2263).
7 – It was narrated from Jaabir that a Bedouin came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, “I dreamt that my head was cut off and I was chasing it.” The Messenger of Allaah (peace and blessings of Allaah be upon him) rebuked him and said: “Do not tell anyone how the Shaytaan is messing about with you in your dreams.”
(Narrated by Muslim, 2268)
So we may sum up from these ahaadeeth the most important points about what a person should do if he sees a dream that he dislikes, as follows:
1- He should know that this dream is from the Shaytaan who wants to cause him grief, so he should annoy the Shaytaan by not paying any attention to him.
2- He should seek refuge with Allaah from the accursed Shaytaan.
3- He should seek refuge with Allaah from the evil of this dream.
4- He should spit drily to his left three times, i.e., blowing with a little bit of saliva.
5- He should not tell anyone about it.
6- He should turn over from the side on which he was sleeping, so if he was lying on his left side he should turn over to his right side, and vice versa.
7- He should get up and pray.
If a person adheres to this etiquette, then we hope that this bad dream will not harm him, as it says in the texts. And Allaah knows best.
Islam Q&A
A)
Drops of urine continue to come out of him; what should he do in ihraam?
Q) It takes me about 15 minutes to make sure there is no urine coming out after urinating. Doctors do not know my disease. Is it permissible that I wear a piece of cloth during ihram to avoid disturbing people in toilets?
A) Praise be to Allaah.
If the urine stops after this time, then you have to wait, and there is no concession for you in prayer when there is najaasah (impurity) present, because you are not regarded as suffering from incontinence. You should choose times when there is less crowding so that you will not disturb people with your being late.
As for putting a piece of cloth over your private part, that is not something that is forbidden when in ihraam.
We asked Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him): What is the ruling on the muhrim (pilgrim in ihraam) who suffers from incontinence putting something over his private part, such as a bag, so that the najaasah will not spread? Is this one of the things that are forbidden when in ihraam?
He (may Allaah have mercy on him) replied: That is not one of the things that are forbidden when in ihraam.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
If the urine stops after this time, then you have to wait, and there is no concession for you in prayer when there is najaasah (impurity) present, because you are not regarded as suffering from incontinence. You should choose times when there is less crowding so that you will not disturb people with your being late.
As for putting a piece of cloth over your private part, that is not something that is forbidden when in ihraam.
We asked Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him): What is the ruling on the muhrim (pilgrim in ihraam) who suffers from incontinence putting something over his private part, such as a bag, so that the najaasah will not spread? Is this one of the things that are forbidden when in ihraam?
He (may Allaah have mercy on him) replied: That is not one of the things that are forbidden when in ihraam.
And Allaah knows best.
Islam Q&A
He works as a collector for an electricity company. Is it permissible for him to change the currency before giving the collected money to the company?
Q) A collector who is working in an electricity company is asking the following question:
The electricity company that he works for considers US$ 100 equal to SR 400 (for example). So whether the bill payer pays US$ 100 or SR 400, it is equal. Sometimes the price of US$ 100 equals SR 403 or more. Is it permissible for the collector to take the bill value in Dollars then exchange them into Riyals and pays 400 Riyals for every US$ 100 he collected and then takes the difference of price for himself?
A) Praise be to Allaah.
Collectors for electricity companies and other representatives are entrusted with whatever money comes to them, and they have no right to dispose of it in any way other than that for which their bosses have given them permission. Allaah says (interpretation of the meaning):
“Verily, Allaah commands that you should render back the trusts to those, to whom they are due”
[al-Nisa’ 4:58].
What they must do is give the money to the company as they took it from the customers or subscribers. It is not permissible for them to change it from one currency to another. If they do that, then the additional amount belongs to the company, and they have no right to take anything from it.
And Allaah knows best.
Islam Q&A
The electricity company that he works for considers US$ 100 equal to SR 400 (for example). So whether the bill payer pays US$ 100 or SR 400, it is equal. Sometimes the price of US$ 100 equals SR 403 or more. Is it permissible for the collector to take the bill value in Dollars then exchange them into Riyals and pays 400 Riyals for every US$ 100 he collected and then takes the difference of price for himself?
A) Praise be to Allaah.
Collectors for electricity companies and other representatives are entrusted with whatever money comes to them, and they have no right to dispose of it in any way other than that for which their bosses have given them permission. Allaah says (interpretation of the meaning):
“Verily, Allaah commands that you should render back the trusts to those, to whom they are due”
[al-Nisa’ 4:58].
What they must do is give the money to the company as they took it from the customers or subscribers. It is not permissible for them to change it from one currency to another. If they do that, then the additional amount belongs to the company, and they have no right to take anything from it.
And Allaah knows best.
Islam Q&A
Reciting a soorah after al-Faatihah is not obligatory
Q) When joining a congregational prayer in the 3rd or 4th rakah, do we have to make up for the recitation of surah's other than the fatiha that the imaam read in his 1st and 2nd rakah, but we missed?
A) Praise be to Allaah.
1 – Reciting Qur’aan after al-Faatihah in prayer is not obligatory, either in a fard (obligatory) prayer or a naafil (supererogatory) prayer, whether the prayer is one in which Qur’aan is recited out loud or one in which it is recited silently, whether one is joining the prayer late or otherwise.
It was narrated that ‘Ata’ said: Abu Hurayrah said: In every prayer there is recitation. What we heard the Prophet (peace and blessings of Allaah be upon him) say, we tell you, and what he did not tell us about we cannot tell you. Whoever recites Umm al-Kitaab (i.e., Soorat al-Faatihah) has done enough, and whoever does more than that, that is better.
Narrated by al-Bukhaari, 738; Muslim, 396.
Al-Nawawi said:
The phrase, “Whoever recites Umm al-Kitaab (i.e., Soorat al-Faatihah) has done enough, and whoever does more than that, that is better” indicates that reciting al-Faatihah is obligatory, and that nothing else will do.
It also indicates that reciting a soorah after al-Faatihah is mustahabb. There is scholarly consensus on this point with regard to Fajr, Jumu’ah and the first two rak’ahs of every prayer, and this is Sunnah according to all scholars. Al-Qaadi ‘Iyaad (may Allaah have mercy on him) narrated that some of the companions of Maalik said that reciting a second soorah is obligatory, but this is an odd view which is to be rejected.
With regard to reciting an additional soorah in the third and fourth rak’ahs, there was a difference of opinion among the scholars as to whether it is mustahabb or not. Maalik (may Allaah have mercy on him) regarded it as makrooh. Al-Shaafa’i (may Allaah be pleased with him) regarded it as mustahabb in his new opinion but not in his old opinion; the old opinion in this case is more correct.
Sharh Muslim, 4/105, 106.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
According to the majority of scholars, reciting another soorah (after al-Faatihah) is Sunnah and is not obligatory, because it is obligatory to recite only al-Faatihah.
Al-Sharh al-Mumti’, 3/103
If you stand up to complete your prayer after the imam has said the tasleem, then the correct scholarly view is that the rak’ahs in which you caught up with the imam form the first part of your prayer. See question no. 23426. If what remains of your prayer is the third and fourth rak’ahs, then you should recite al-Faatihah only; if what remains is the second and subsequent rak’ahs, then in the second you should recite al-Faatihah plus another soorah, and in the remaining rak’ahs you should recite al-Faatihah only.
It is permissible for a worshipper to recite another soorah after al-Faatihah in the third and fourth rak’ahs, but he should do that only sometimes; it was narrated that the Prophet (peace and blessings of Allaah be upon him) did this according to a hadeeth narrated by Muslim (452).
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
1 – Reciting Qur’aan after al-Faatihah in prayer is not obligatory, either in a fard (obligatory) prayer or a naafil (supererogatory) prayer, whether the prayer is one in which Qur’aan is recited out loud or one in which it is recited silently, whether one is joining the prayer late or otherwise.
It was narrated that ‘Ata’ said: Abu Hurayrah said: In every prayer there is recitation. What we heard the Prophet (peace and blessings of Allaah be upon him) say, we tell you, and what he did not tell us about we cannot tell you. Whoever recites Umm al-Kitaab (i.e., Soorat al-Faatihah) has done enough, and whoever does more than that, that is better.
Narrated by al-Bukhaari, 738; Muslim, 396.
Al-Nawawi said:
The phrase, “Whoever recites Umm al-Kitaab (i.e., Soorat al-Faatihah) has done enough, and whoever does more than that, that is better” indicates that reciting al-Faatihah is obligatory, and that nothing else will do.
It also indicates that reciting a soorah after al-Faatihah is mustahabb. There is scholarly consensus on this point with regard to Fajr, Jumu’ah and the first two rak’ahs of every prayer, and this is Sunnah according to all scholars. Al-Qaadi ‘Iyaad (may Allaah have mercy on him) narrated that some of the companions of Maalik said that reciting a second soorah is obligatory, but this is an odd view which is to be rejected.
With regard to reciting an additional soorah in the third and fourth rak’ahs, there was a difference of opinion among the scholars as to whether it is mustahabb or not. Maalik (may Allaah have mercy on him) regarded it as makrooh. Al-Shaafa’i (may Allaah be pleased with him) regarded it as mustahabb in his new opinion but not in his old opinion; the old opinion in this case is more correct.
Sharh Muslim, 4/105, 106.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
According to the majority of scholars, reciting another soorah (after al-Faatihah) is Sunnah and is not obligatory, because it is obligatory to recite only al-Faatihah.
Al-Sharh al-Mumti’, 3/103
If you stand up to complete your prayer after the imam has said the tasleem, then the correct scholarly view is that the rak’ahs in which you caught up with the imam form the first part of your prayer. See question no. 23426. If what remains of your prayer is the third and fourth rak’ahs, then you should recite al-Faatihah only; if what remains is the second and subsequent rak’ahs, then in the second you should recite al-Faatihah plus another soorah, and in the remaining rak’ahs you should recite al-Faatihah only.
It is permissible for a worshipper to recite another soorah after al-Faatihah in the third and fourth rak’ahs, but he should do that only sometimes; it was narrated that the Prophet (peace and blessings of Allaah be upon him) did this according to a hadeeth narrated by Muslim (452).
And Allaah knows best.
Islam Q&A
Celebrating the night of the Isra’ and Mi’raaj
Q) What is the ruling on Celebrating the night of the Isra’ and Mi’raaj, which is the twenty-seventh night of Rajab?
A) Praise be to Allaah.
There is no doubt that the Isra’ and Mi’raaj (the Prophet’s Night Journey and Ascent into heaven) are two great signs of Allaah which point to the truthfulness of the His Messenger Muhammad (peace and blessings of Allaah be upon him), and the greatness of his status before Allaah. They are also signs of the great power of Allaah, and of His exalted position above His creation. Allaah says (interpretation of the meaning):
“Glorified (and Exalted) be He (Allaah) [above all that (evil) they associate with Him]
Who took His slave (Muhammad) for a journey by night from Al‑Masjid Al‑Haraam (at Makkah) to Al‑Masjid Al‑Aqsa (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayaat (proofs, evidences, lessons, signs, etc.). Verily, He is the All‑Hearer, the All‑Seer”
[al-Isra’ 17:1]
There are mutawaatir reports from the Messenger of Allaah (peace and blessings of Allaah be upon him) that he was taken up into the heavens, and their gates were opened for him, until he passed beyond the seventh heaven, where his Lord spoke to him as He willed, and enjoined the five daily prayers upon him. At first Allaah, may He be exalted, enjoined fifty prayers, but our Prophet Muhammad (peace and blessings of Allaah be upon him) kept going back and asking Him to reduce it, until He made them five, so they are five obligatory prayers but fifty in reward, because each good deed is rewarded tenfold. To Allaah be praise and thanks for all His blessings.
With regard to this night on which the Isra’ and Mi’raaj took place, there is nothing in the saheeh ahaadeeth to indicate that it is in Rajab or in any other month. Everything that has been narrated concerning a specific date for these events cannot be proven to have come from the Prophet (peace and blessings of Allaah be upon him) according to the scholars of hadeeth. Allaah has wise reasons for causing the people to forget it. Even if the date were proven, it would not be permissible for the Muslims to single it out for particular acts of worship, and it is not permissible for them to celebrate it, because the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them) did not celebrate it and they did not single it out in any way. If celebrating it was something that is prescribed in Islam, the Messenger would have told his ummah about that, either in word or in deed. If any such thing had happened, it would have been well known, and his companions would have transmitted the information to us. They narrated from their Prophet (peace and blessings of Allaah be upon him) everything that his ummah needs to know, and they did not neglect any aspect of the religion, rather they were the first ones to do anything good. If celebrating this night had been prescribed in Islam, they would have been the first people to do so. The Prophet (peace and blessings of Allaah be upon him) was the most sincere of people, and he conveyed the message to the people in full, and he fulfilled the trust. If venerating and celebrating this night were part of the religion of Allaah, then the Prophet (peace and blessings of Allaah be upon him) would have done that and would not have concealed it. Since no such thing happened, it is known that celebrating it and venerating it is not part of Islam at all. Allaah has perfected this ummah’s religion for it and has completed His favour upon them, and He condemns those who introduce things into the religion which Allaah has not ordained. Allaah says in His holy Book, in Soorat al-Maa’idah (interpretation of the meaning):
“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”
[al-Maa’idah 5:3]
And Allaah says in Soorat al-Shoora (interpretation of the meaning):
“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained?”
[al-Shoora 42:21]
In the saheeh ahaadeeth it is proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) warned against bid’ah (innovation) and stated clearly that it is misguidance, so as to show the ummah how serious the matter is and put them off it.
For example, it is narrated in al-Saheehayn from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” In a report narrated by Muslim it says: “Whoever does any action that is not part of this matter of ours will have it rejected.”
In Saheeh Muslim it is narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to say in his khutbah on Friday: “The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). The worst of matters are those which are newly-invented, and every innovation is a going astray.” Al-Nasaa’i added with a jayyid isnaad: “and every going astray will be in the Fire.”
In al-Sunan it is narrated that al-‘Irbaad ibn Saariyah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) delivered an eloquent speech to us which melted our hearts and caused our eyes to flow with tears. We said: O Messenger of Allaah, it is as if it is a farewell address, so advise us. He said: “I advise you to fear Allaah, and to listen and obey, even if a slave is appointed over you. Whoever among you lives will see many differences, so I urge you to adhere to my Sunnah and the way of the rightly-guided caliphs who will come after me, and cling firmly to it. Beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a going astray. And there are many ahaadeeth with a similar meaning.
Warnings against bid’ah (innovation) have been narrated from the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) and from the righteous salaf after them, because this is no more than adding things to the religion and instituting a religion that Allaah has not ordained, and it is an imitation of the enemies of Allaah, the Jews and the Christians, in their additions to their religions and introducing into them things that Allaah had not ordained. It also implies that there is something lacking in Islam, and that it is not complete, and it is well known that this leads to great mischief and evil, and goes against the verse in which Allaah says (interpretation of the meaning):
“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”
[al-Maa’idah 5:3]
It also goes against the ahaadeeth of the Messenger (peace and blessings of Allaah be upon him) which warn against innovation (bid’ah).
I hope that the evidence we have quoted will be sufficient to convince the seeker of truth that this bid’ah is wrong, i.e., the innovation of celebrating the night of the Isra’ and Mi’raaj, and that it is not part of the religion of Islam at all.
Because Allaah has enjoined being sincere towards the Muslims and explaining what Allaah has prescribed for them in their religion, and because it is haraam to conceal knowledge, I thought that I should point out this innovation, which is so widespread in many regions that people think it is part of the religion, to my Muslim brothers. Allaah is the One Whom we ask to set the affairs of all the Muslims straight, and to bless them with knowledge of Islam, and to help us and them to adhere steadfastly to the truth, and to forsake everything that goes against it, for He is able to do that. May Allaah send blessings and peace upon His slave and Messenger, our Prophet Muhammad, and his family and companions.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him).
A) Praise be to Allaah.
There is no doubt that the Isra’ and Mi’raaj (the Prophet’s Night Journey and Ascent into heaven) are two great signs of Allaah which point to the truthfulness of the His Messenger Muhammad (peace and blessings of Allaah be upon him), and the greatness of his status before Allaah. They are also signs of the great power of Allaah, and of His exalted position above His creation. Allaah says (interpretation of the meaning):
“Glorified (and Exalted) be He (Allaah) [above all that (evil) they associate with Him]
Who took His slave (Muhammad) for a journey by night from Al‑Masjid Al‑Haraam (at Makkah) to Al‑Masjid Al‑Aqsa (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayaat (proofs, evidences, lessons, signs, etc.). Verily, He is the All‑Hearer, the All‑Seer”
[al-Isra’ 17:1]
There are mutawaatir reports from the Messenger of Allaah (peace and blessings of Allaah be upon him) that he was taken up into the heavens, and their gates were opened for him, until he passed beyond the seventh heaven, where his Lord spoke to him as He willed, and enjoined the five daily prayers upon him. At first Allaah, may He be exalted, enjoined fifty prayers, but our Prophet Muhammad (peace and blessings of Allaah be upon him) kept going back and asking Him to reduce it, until He made them five, so they are five obligatory prayers but fifty in reward, because each good deed is rewarded tenfold. To Allaah be praise and thanks for all His blessings.
With regard to this night on which the Isra’ and Mi’raaj took place, there is nothing in the saheeh ahaadeeth to indicate that it is in Rajab or in any other month. Everything that has been narrated concerning a specific date for these events cannot be proven to have come from the Prophet (peace and blessings of Allaah be upon him) according to the scholars of hadeeth. Allaah has wise reasons for causing the people to forget it. Even if the date were proven, it would not be permissible for the Muslims to single it out for particular acts of worship, and it is not permissible for them to celebrate it, because the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them) did not celebrate it and they did not single it out in any way. If celebrating it was something that is prescribed in Islam, the Messenger would have told his ummah about that, either in word or in deed. If any such thing had happened, it would have been well known, and his companions would have transmitted the information to us. They narrated from their Prophet (peace and blessings of Allaah be upon him) everything that his ummah needs to know, and they did not neglect any aspect of the religion, rather they were the first ones to do anything good. If celebrating this night had been prescribed in Islam, they would have been the first people to do so. The Prophet (peace and blessings of Allaah be upon him) was the most sincere of people, and he conveyed the message to the people in full, and he fulfilled the trust. If venerating and celebrating this night were part of the religion of Allaah, then the Prophet (peace and blessings of Allaah be upon him) would have done that and would not have concealed it. Since no such thing happened, it is known that celebrating it and venerating it is not part of Islam at all. Allaah has perfected this ummah’s religion for it and has completed His favour upon them, and He condemns those who introduce things into the religion which Allaah has not ordained. Allaah says in His holy Book, in Soorat al-Maa’idah (interpretation of the meaning):
“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”
[al-Maa’idah 5:3]
And Allaah says in Soorat al-Shoora (interpretation of the meaning):
“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained?”
[al-Shoora 42:21]
In the saheeh ahaadeeth it is proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) warned against bid’ah (innovation) and stated clearly that it is misguidance, so as to show the ummah how serious the matter is and put them off it.
For example, it is narrated in al-Saheehayn from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” In a report narrated by Muslim it says: “Whoever does any action that is not part of this matter of ours will have it rejected.”
In Saheeh Muslim it is narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to say in his khutbah on Friday: “The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). The worst of matters are those which are newly-invented, and every innovation is a going astray.” Al-Nasaa’i added with a jayyid isnaad: “and every going astray will be in the Fire.”
In al-Sunan it is narrated that al-‘Irbaad ibn Saariyah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) delivered an eloquent speech to us which melted our hearts and caused our eyes to flow with tears. We said: O Messenger of Allaah, it is as if it is a farewell address, so advise us. He said: “I advise you to fear Allaah, and to listen and obey, even if a slave is appointed over you. Whoever among you lives will see many differences, so I urge you to adhere to my Sunnah and the way of the rightly-guided caliphs who will come after me, and cling firmly to it. Beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a going astray. And there are many ahaadeeth with a similar meaning.
Warnings against bid’ah (innovation) have been narrated from the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) and from the righteous salaf after them, because this is no more than adding things to the religion and instituting a religion that Allaah has not ordained, and it is an imitation of the enemies of Allaah, the Jews and the Christians, in their additions to their religions and introducing into them things that Allaah had not ordained. It also implies that there is something lacking in Islam, and that it is not complete, and it is well known that this leads to great mischief and evil, and goes against the verse in which Allaah says (interpretation of the meaning):
“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”
[al-Maa’idah 5:3]
It also goes against the ahaadeeth of the Messenger (peace and blessings of Allaah be upon him) which warn against innovation (bid’ah).
I hope that the evidence we have quoted will be sufficient to convince the seeker of truth that this bid’ah is wrong, i.e., the innovation of celebrating the night of the Isra’ and Mi’raaj, and that it is not part of the religion of Islam at all.
Because Allaah has enjoined being sincere towards the Muslims and explaining what Allaah has prescribed for them in their religion, and because it is haraam to conceal knowledge, I thought that I should point out this innovation, which is so widespread in many regions that people think it is part of the religion, to my Muslim brothers. Allaah is the One Whom we ask to set the affairs of all the Muslims straight, and to bless them with knowledge of Islam, and to help us and them to adhere steadfastly to the truth, and to forsake everything that goes against it, for He is able to do that. May Allaah send blessings and peace upon His slave and Messenger, our Prophet Muhammad, and his family and companions.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him).
She fasted to expiate for breaking an oath, and she did not know that she should have fed poor people
Q) I have fasted to expiate for my broken oath, then I heard that the last option is fasting and that I should have paid money, should I give sadaqah for each day I fasted?
A) Praise be to Allaah.
The expiation for breaking an oath consists of options in the order in which Allaah mentioned them in Soorat al-Maa’idah, where He says (interpretation of the meaning):
“Allaah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a deliberate oath) feed ten Masaakeen (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for the oaths when you have sworn. And protect your oaths (i.e. do not swear much). Thus Allaah makes clear to you His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) that you may be grateful”
[al-Maa'idah 5:89]
So he should choose one of these three options and do it: feeding ten poor person with the average kind of food that he feeds his family, or clothing them, or freeing a slave. The one who does one of these things has fulfilled his duty and done what was required of him. If he is unable to do any of these three things, then he moves to the option of fasting, and he must fast three days.
It is not permissible to move to the option of fasting when one is able to feed or clothe poor persons or free a slave, because Allaah says (interpretation of the meaning): “But whosoever cannot afford (that), then he should fast for three days.”
Ibn al-Mundhir (may Allaah have mercy on him) said:
They (the scholars) are unanimously agreed that if the one who swears an oath can afford to feed or clothe ten poor persons or free a slave, then it is not acceptable for him to fast if he breaks his oath. End quote.
Al-Ijmaa’ (p. 157).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a man who swore to do something, then he broke his oath, and he fasted even though he could afford to feed poor persons. What is the ruling? Is his fasting acceptable even though Allaah started with mention of feeding the poor and stated that fasting is to be done only if one cannot afford it? What if he was unaware of the ruling – does the ruling differ in that case?
He replied:
If this person fasted as expiation for the oath when he could afford to feed ten poor persons or clothe them or free a slave, then his fasting is naafil, and he still has to offer the expiation. But his fasting is not wasted; it will count as naafil for him, and he should feed ten poor persons.
It is a widely-held view that expiation for breaking an oath (kafaarat yameen) is fasting. Hence when a person swears an oath to his brother and says “By Allaah, you must do this”, the other person says, “Do not make me fast three days.” But this is wrong. Feeding or clothing poor people or freeing a slave take precedence; but if he cannot afford to do that then he should fast for three consecutive days. End quote.
Al-Liqa’ al-Shahri (no 70, question no. 10).
In the answer to question no. 42804 we quoted a fatwa of the Standing Committee for Issuing Fatwas concerning this issue.
What you have to do is to feed ten poor persons for breaking your vow.
For more details on the expiation for breaking a vow, please see the answer to question no. 45676.
It should be noted that the expiation for breaking a vow cannot be paid in cash according to the majority of scholars. This has been discussed in the answer to question no. 89954. It must be given in the form of food or clothing.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
The expiation for breaking an oath consists of options in the order in which Allaah mentioned them in Soorat al-Maa’idah, where He says (interpretation of the meaning):
“Allaah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a deliberate oath) feed ten Masaakeen (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for the oaths when you have sworn. And protect your oaths (i.e. do not swear much). Thus Allaah makes clear to you His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) that you may be grateful”
[al-Maa'idah 5:89]
So he should choose one of these three options and do it: feeding ten poor person with the average kind of food that he feeds his family, or clothing them, or freeing a slave. The one who does one of these things has fulfilled his duty and done what was required of him. If he is unable to do any of these three things, then he moves to the option of fasting, and he must fast three days.
It is not permissible to move to the option of fasting when one is able to feed or clothe poor persons or free a slave, because Allaah says (interpretation of the meaning): “But whosoever cannot afford (that), then he should fast for three days.”
Ibn al-Mundhir (may Allaah have mercy on him) said:
They (the scholars) are unanimously agreed that if the one who swears an oath can afford to feed or clothe ten poor persons or free a slave, then it is not acceptable for him to fast if he breaks his oath. End quote.
Al-Ijmaa’ (p. 157).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a man who swore to do something, then he broke his oath, and he fasted even though he could afford to feed poor persons. What is the ruling? Is his fasting acceptable even though Allaah started with mention of feeding the poor and stated that fasting is to be done only if one cannot afford it? What if he was unaware of the ruling – does the ruling differ in that case?
He replied:
If this person fasted as expiation for the oath when he could afford to feed ten poor persons or clothe them or free a slave, then his fasting is naafil, and he still has to offer the expiation. But his fasting is not wasted; it will count as naafil for him, and he should feed ten poor persons.
It is a widely-held view that expiation for breaking an oath (kafaarat yameen) is fasting. Hence when a person swears an oath to his brother and says “By Allaah, you must do this”, the other person says, “Do not make me fast three days.” But this is wrong. Feeding or clothing poor people or freeing a slave take precedence; but if he cannot afford to do that then he should fast for three consecutive days. End quote.
Al-Liqa’ al-Shahri (no 70, question no. 10).
In the answer to question no. 42804 we quoted a fatwa of the Standing Committee for Issuing Fatwas concerning this issue.
What you have to do is to feed ten poor persons for breaking your vow.
For more details on the expiation for breaking a vow, please see the answer to question no. 45676.
It should be noted that the expiation for breaking a vow cannot be paid in cash according to the majority of scholars. This has been discussed in the answer to question no. 89954. It must be given in the form of food or clothing.
And Allaah knows best.
Islam Q&A
He gave his car to someone to sell it and buy a newer model for him. Is this riba?
Q) One of my relatives has asked me to take my car to sell it and use its value, and promised to buy a newer model for me in six months. He convinced me that this is not riba (does not involve interest) because we did not specify which model he will buy. What is the ruling on this? If this transaction is not permissible then what should I do? Please bear in mind that he sold my car for a very low price, I wouldn’t have sold it for this much. He cannot give me my car back. This incident occurred four months ago.
A) Praise be to Allaah.
What you and your relative did is riba which is haraam, because what the transaction really meant was that you lent the car to him on the basis that he would give you back something better than it, and the scholars are agreed that any additional amount of benefit that the lender takes from the borrower in return for the loan is riba.
Ibn Qudaamah (may Allaah have mercy on him) said:
“Every loan in which it is stipulated that something extra must be paid back is haraam, with no difference of scholarly opinion. Ibn al-Mundhir said: [the scholars] are unanimously agreed that if the lender stipulates that the borrower must pay extra or give him a gift, and he lends him money on that basis, then accepting the extra payment is riba. It was narrated from Ubayy ibn Ka’b, Ibn ‘Abbaas and Ibn Mas’ood that they forbade every loan that brings benefits…”
End quote from al-Mughni (4/211).
So you have to repent and seek forgiveness for this action.
With regard to what your relative has to do after selling the car for a low amount:
It seems that he should pay the value that it was worth at the time when he took it from you, not the price that he sold it for, because the contract between you was not valid in the first place, and what he did after that of selling it for a low price is irrelevant, unless you let him off, waive your rights and accept the price for which he sold it.
It may be that this transaction was a sale, not a loan, in the sense that you sold him one car for another. If that is the case, then the sale was also haraam and invalid, because the price was unknown, namely the car that you will get, because you did not agree on any of its features except that it should be newer than your car, and this description is not sufficient and does not alter the fact that it is unknown.
Whatever the case, whether the transaction was a loan or a sale, it is haraam, and your relative must return to you the price of the car at the time when he took it from you.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
What you and your relative did is riba which is haraam, because what the transaction really meant was that you lent the car to him on the basis that he would give you back something better than it, and the scholars are agreed that any additional amount of benefit that the lender takes from the borrower in return for the loan is riba.
Ibn Qudaamah (may Allaah have mercy on him) said:
“Every loan in which it is stipulated that something extra must be paid back is haraam, with no difference of scholarly opinion. Ibn al-Mundhir said: [the scholars] are unanimously agreed that if the lender stipulates that the borrower must pay extra or give him a gift, and he lends him money on that basis, then accepting the extra payment is riba. It was narrated from Ubayy ibn Ka’b, Ibn ‘Abbaas and Ibn Mas’ood that they forbade every loan that brings benefits…”
End quote from al-Mughni (4/211).
So you have to repent and seek forgiveness for this action.
With regard to what your relative has to do after selling the car for a low amount:
It seems that he should pay the value that it was worth at the time when he took it from you, not the price that he sold it for, because the contract between you was not valid in the first place, and what he did after that of selling it for a low price is irrelevant, unless you let him off, waive your rights and accept the price for which he sold it.
It may be that this transaction was a sale, not a loan, in the sense that you sold him one car for another. If that is the case, then the sale was also haraam and invalid, because the price was unknown, namely the car that you will get, because you did not agree on any of its features except that it should be newer than your car, and this description is not sufficient and does not alter the fact that it is unknown.
Whatever the case, whether the transaction was a loan or a sale, it is haraam, and your relative must return to you the price of the car at the time when he took it from you.
And Allaah knows best.
Islam Q&A
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