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
Thursday, August 7, 2008
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
Saturday, August 2, 2008
Can a husband permit his wife to uncover her face?
Q) What is the ruling on a husband who allows his wife to go out of the house with make-up on and big earings dangling from her ears, along with her kimaar worn in such a way that it exposes her ears and neck.
A) Praise be to Allaah.
The husband has to realize that he is responsible for his wife, sons and daughters. According to the hadeeth of ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them both), he said, “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, Each of you is a shepherd and each of you is responsible for his flock. The ruler is a shepherd and is responsible for his flock. A man is a shepherd and is responsible for his flock. A woman is the shepherd of her husband’s household and is responsible for her flock. The servant is the shepherd of his master’s wealth and is responsible for his flock. A man is the shepherd of his father’s wealth and is responsible for his flock. Each of you is a shepherd and is responsible for his flock.”
Narrated by al-Bukhaari, 893; Muslim, 1829
So the husband will be accountable before Allaah on the Day of Resurrection for his wife and children if he fell short in advising them and teaching them properly.
Secondly:
The scholars have stated that women’s adornments fall into two categories:
Visible adornment, which is the woman’s outer dress
And hidden adornment, which no one should see except the husband, such as kohl, bangles and rings.
The evidence for that is the report narrated from Ibn Mas’ood (may Allaah be pleased with him) concerning the interpretation of the verse in which Allaah says (interpretation of the meaning):
“and not to show off their adornment except only that which is apparent”
[al-Noor 24:31]
Ibn Mas’ood said: The adornment is of two types, visible adornment and hidden adornment which no one should see except the husband. With regard to the visible adornment, this is the dress. With regard to the hidden adornment, this is things such as kohl, bangles and rings.
According to another report, visible adornment includes clothes. That which is hidden includes anklets, earrings and bangles.
Narrated by Ibn Jareer in his Tafseer, 18/117
A similar interpretation was also narrated from Ibn ‘Abbaas.
See Adwa’ al-Bayaan, 6/196
Therefore the scholars have said that it is obligatory for a woman to cover her face, hands and hidden adornments. This is what is regarded as more correct by a number of the scholars, including Shaykh al-Islam Ibn Taymiyah.
Al-Shanqeeti (may Allaah have mercy on him) said, when discussing this issue and after quoting the views of the scholars and stating that the report narrated from Ibn Mas’ood is more likely to be correct -:
This view is the most correct opinion in our view; it is more on the safe side, farthest removed from suspicion and causes of fitnah.
Adwa’ al-Bayaan, 6/192
Make-up and the like, and henna, are kinds of adornment which it is not permissible for a Muslim woman to show to non-mahrams.
Shaykh Muhammad al-Saalih al-‘Uthaymeen said:
There is nothing wrong with using henna for adornment, especially for a married woman who adorns herself with it for her husband. As for unmarried women, the correct view is that it is permissible, but she should not show it to people because it is a kind of adornment.
Fataawa al-Mar’ah al-Muslimah, 1/477
But some doctors have said that using artificial make-up harms a woman’s skin. If this is proven then it should be avoided.
Shaykh Ibn ‘Uthaymeen said:
If make-up beautifies a woman and does not cause her any harm, then there is nothing wrong with it, but I have heard that make-up damages the skin of the face, and that it therefore alters the skin of the face in an ugly way before the time when the skin changes as a result of ageing. I hope that women will ask their doctors about that. If that is proven, then using make-up is either haraam or makrooh at least, because everything that causes deformity in a person or makes him ugly is either haraam or makrooh.
Fataawa al-Mar’ah al-Muslimah, 1/474
Thirdly:
With regard to a woman’s neck and ears showing from under her khimaar, this is haraam, The ears and neck are among the areas which a woman is commanded to conceal from non-mahram men; they are part of the beauty which it is forbidden to uncover in front of anyone except one's husband and mahrams.
The fuqaha’ are agreed that a woman’s ears are ‘awrah and it is not permissible to show them to non-mahrams.
Any kind of adornment that is connected to them – such as earrings – is also part of the hidden adornment which it is not permissible to show.
Al-Mawsoo’ah al-Fiqhiyyah, 2/376
Concerning the conditions of hijaab, see question no. 6991.
To sum up:
It is not permissible for a husband to allow his wife to show her hidden adornments. He must tell her to wear proper hijaab otherwise the husband will be included among those whom sharee’ah counts as not having the proper protective jealousy concerning their honour.
The Prophet (peace and blessings of Allaah be upon him) said: “There are three who will not enter Paradise and Allaah will not look at them on the Day of Resurrection: the one who disobeys his parents, the woman who imitates men, and the cuckold.”
(Narrated by Ahmad; Ahmad Shaakir (6180) said, its isnaad is saheeh).
His wife has to fear Allaah and observe proper hijaab. That will be good for her with regard to her religious commitment and before her Lord.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
The husband has to realize that he is responsible for his wife, sons and daughters. According to the hadeeth of ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them both), he said, “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, Each of you is a shepherd and each of you is responsible for his flock. The ruler is a shepherd and is responsible for his flock. A man is a shepherd and is responsible for his flock. A woman is the shepherd of her husband’s household and is responsible for her flock. The servant is the shepherd of his master’s wealth and is responsible for his flock. A man is the shepherd of his father’s wealth and is responsible for his flock. Each of you is a shepherd and is responsible for his flock.”
Narrated by al-Bukhaari, 893; Muslim, 1829
So the husband will be accountable before Allaah on the Day of Resurrection for his wife and children if he fell short in advising them and teaching them properly.
Secondly:
The scholars have stated that women’s adornments fall into two categories:
Visible adornment, which is the woman’s outer dress
And hidden adornment, which no one should see except the husband, such as kohl, bangles and rings.
The evidence for that is the report narrated from Ibn Mas’ood (may Allaah be pleased with him) concerning the interpretation of the verse in which Allaah says (interpretation of the meaning):
“and not to show off their adornment except only that which is apparent”
[al-Noor 24:31]
Ibn Mas’ood said: The adornment is of two types, visible adornment and hidden adornment which no one should see except the husband. With regard to the visible adornment, this is the dress. With regard to the hidden adornment, this is things such as kohl, bangles and rings.
According to another report, visible adornment includes clothes. That which is hidden includes anklets, earrings and bangles.
Narrated by Ibn Jareer in his Tafseer, 18/117
A similar interpretation was also narrated from Ibn ‘Abbaas.
See Adwa’ al-Bayaan, 6/196
Therefore the scholars have said that it is obligatory for a woman to cover her face, hands and hidden adornments. This is what is regarded as more correct by a number of the scholars, including Shaykh al-Islam Ibn Taymiyah.
Al-Shanqeeti (may Allaah have mercy on him) said, when discussing this issue and after quoting the views of the scholars and stating that the report narrated from Ibn Mas’ood is more likely to be correct -:
This view is the most correct opinion in our view; it is more on the safe side, farthest removed from suspicion and causes of fitnah.
Adwa’ al-Bayaan, 6/192
Make-up and the like, and henna, are kinds of adornment which it is not permissible for a Muslim woman to show to non-mahrams.
Shaykh Muhammad al-Saalih al-‘Uthaymeen said:
There is nothing wrong with using henna for adornment, especially for a married woman who adorns herself with it for her husband. As for unmarried women, the correct view is that it is permissible, but she should not show it to people because it is a kind of adornment.
Fataawa al-Mar’ah al-Muslimah, 1/477
But some doctors have said that using artificial make-up harms a woman’s skin. If this is proven then it should be avoided.
Shaykh Ibn ‘Uthaymeen said:
If make-up beautifies a woman and does not cause her any harm, then there is nothing wrong with it, but I have heard that make-up damages the skin of the face, and that it therefore alters the skin of the face in an ugly way before the time when the skin changes as a result of ageing. I hope that women will ask their doctors about that. If that is proven, then using make-up is either haraam or makrooh at least, because everything that causes deformity in a person or makes him ugly is either haraam or makrooh.
Fataawa al-Mar’ah al-Muslimah, 1/474
Thirdly:
With regard to a woman’s neck and ears showing from under her khimaar, this is haraam, The ears and neck are among the areas which a woman is commanded to conceal from non-mahram men; they are part of the beauty which it is forbidden to uncover in front of anyone except one's husband and mahrams.
The fuqaha’ are agreed that a woman’s ears are ‘awrah and it is not permissible to show them to non-mahrams.
Any kind of adornment that is connected to them – such as earrings – is also part of the hidden adornment which it is not permissible to show.
Al-Mawsoo’ah al-Fiqhiyyah, 2/376
Concerning the conditions of hijaab, see question no. 6991.
To sum up:
It is not permissible for a husband to allow his wife to show her hidden adornments. He must tell her to wear proper hijaab otherwise the husband will be included among those whom sharee’ah counts as not having the proper protective jealousy concerning their honour.
The Prophet (peace and blessings of Allaah be upon him) said: “There are three who will not enter Paradise and Allaah will not look at them on the Day of Resurrection: the one who disobeys his parents, the woman who imitates men, and the cuckold.”
(Narrated by Ahmad; Ahmad Shaakir (6180) said, its isnaad is saheeh).
His wife has to fear Allaah and observe proper hijaab. That will be good for her with regard to her religious commitment and before her Lord.
And Allaah knows best.
Islam Q&A
Putting money in riba-based banks
Q) I am a woman and I have a lot of money that I inherited. I am spending on my house, food, college fees and arranging marriages for my children. My husband is a police officer, but his salary is not enough for us to live comfortably without any financial difficulties. I put all my inheritance in the bank and we are living on the interest. Is the way I am spending it counted as zakaah or do I have to pay zakaah too? How much is the zakaah on the interest or the capital?
A) Praise be to Allaah.
1 – Putting money in riba-based banks and taking the riba (which is called “interest”) is haraam and is a major sin.
The scholars of the Standing Committee said:
Firstly:
The profits which the bank pays to depositors on the sums of money that they deposit in the bank is regarded as riba (usury, interest) and it is not permissible for him to benefit from these profits. He has to repent to Allaah from depositing money in riba-based banks, and withdraw the money he deposited and the interest. He should then keep the capital and spend the interest on charitable causes to help the poor and needy, to provide facilities and so on.
Secondly:
He should look for a way that avoids dealing in riba, even if it is investing in a store, and put his money there as a mudaarabah transaction, on the basis that he will have a set share of the profits, such as one-third, or he should put the money there for safekeeping, without getting any interest.
Fataawa Islamiyyah, 2/404
What is meant by mudaarabah (silent partnership or limited partnership) is when two people cooperate, one by contributing money and the other by doing the work, and the profits are shared between them according to whatever agreement they reached.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
Undoubtedly dealing with banks that deal with riba is not permissible, because that is helping them in sin and transgression. Allaah says (interpretation of the meaning):
“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression”
[al-Maa'idah 5:2]
And it was proven that the Prophet (peace and blessings of Allaah be upon him) cursed the one who consumes riba, the one who pays it, the one who records it and the two who witness it, and he said, “They are all the same.” This was narrated by Muslim in his Saheeh.
With regard to putting money in riba-based banks with a monthly or annual interest payment, this also comes under the heading of riba which is haraam, according to scholarly consensus. As for putting it in the bank without interest, in order to be on the safe side it is better not to do that except in case of necessity if the bank deals with riba, because putting money in the bank, even if you do not take interest, is still helping them to do riba-based transactions, so there is the fear that the one who does this will come under the same heading as those who cooperate in sin and transgression, even if that is not what he intended. So we must beware of that which Allaah has forbidden and look for the right way to keep our money and dispose of it. May Allaah help the Muslims to do that which will lead to their happiness and glory and success. May He make it easy for them to quickly establish Islamic banks that are free from riba-based transactions, for He is able to do that. May Allaah send blessings upon our Prophet Muhammad and his family and companions.
Fataawa Ibn Baaz, 4/30, 31
2 – What a mother spends on her children does not count as zakaah, because if a father is unable to spend on his children, the duty to do so passes to the mother, if she has the means. Al-Mughni, 11/373
If the mother is obliged to spend on her children and they become independent of means because of this spending, then it is not permissible to give them zakaah.
3 – The money should be withdrawn from the riba-based bank quickly, and it is not permissible for you to benefit from any of the interest, rather you have to get rid of it by spending it in any charitable way. The interest that you took before is forgiven, if you took it because you were unaware of the Islamic ruling.
Shaykh ‘Abd-Allaah ibn Jibreen said:
You have to repent for the riba that you consumed that was given to you by the bank in the name of interest, but you do not have to dispose of it. Rather it is something that Allaah forgives, because He says (interpretation of the meaning):
“So whosoever receives an admonition from his Lord and stops eating Ribaa, shall not be punished for the past; his case is for Allaah (to judge)”
[al-Baqarah 2:275]
If you take riba after that, then give it to those who deserve charity, whether they are relatives or strangers, so that you may be free of the sin of consuming riba.
Fataawa Islamiyyah, 2/406, 407
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
1 – Putting money in riba-based banks and taking the riba (which is called “interest”) is haraam and is a major sin.
The scholars of the Standing Committee said:
Firstly:
The profits which the bank pays to depositors on the sums of money that they deposit in the bank is regarded as riba (usury, interest) and it is not permissible for him to benefit from these profits. He has to repent to Allaah from depositing money in riba-based banks, and withdraw the money he deposited and the interest. He should then keep the capital and spend the interest on charitable causes to help the poor and needy, to provide facilities and so on.
Secondly:
He should look for a way that avoids dealing in riba, even if it is investing in a store, and put his money there as a mudaarabah transaction, on the basis that he will have a set share of the profits, such as one-third, or he should put the money there for safekeeping, without getting any interest.
Fataawa Islamiyyah, 2/404
What is meant by mudaarabah (silent partnership or limited partnership) is when two people cooperate, one by contributing money and the other by doing the work, and the profits are shared between them according to whatever agreement they reached.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
Undoubtedly dealing with banks that deal with riba is not permissible, because that is helping them in sin and transgression. Allaah says (interpretation of the meaning):
“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression”
[al-Maa'idah 5:2]
And it was proven that the Prophet (peace and blessings of Allaah be upon him) cursed the one who consumes riba, the one who pays it, the one who records it and the two who witness it, and he said, “They are all the same.” This was narrated by Muslim in his Saheeh.
With regard to putting money in riba-based banks with a monthly or annual interest payment, this also comes under the heading of riba which is haraam, according to scholarly consensus. As for putting it in the bank without interest, in order to be on the safe side it is better not to do that except in case of necessity if the bank deals with riba, because putting money in the bank, even if you do not take interest, is still helping them to do riba-based transactions, so there is the fear that the one who does this will come under the same heading as those who cooperate in sin and transgression, even if that is not what he intended. So we must beware of that which Allaah has forbidden and look for the right way to keep our money and dispose of it. May Allaah help the Muslims to do that which will lead to their happiness and glory and success. May He make it easy for them to quickly establish Islamic banks that are free from riba-based transactions, for He is able to do that. May Allaah send blessings upon our Prophet Muhammad and his family and companions.
Fataawa Ibn Baaz, 4/30, 31
2 – What a mother spends on her children does not count as zakaah, because if a father is unable to spend on his children, the duty to do so passes to the mother, if she has the means. Al-Mughni, 11/373
If the mother is obliged to spend on her children and they become independent of means because of this spending, then it is not permissible to give them zakaah.
3 – The money should be withdrawn from the riba-based bank quickly, and it is not permissible for you to benefit from any of the interest, rather you have to get rid of it by spending it in any charitable way. The interest that you took before is forgiven, if you took it because you were unaware of the Islamic ruling.
Shaykh ‘Abd-Allaah ibn Jibreen said:
You have to repent for the riba that you consumed that was given to you by the bank in the name of interest, but you do not have to dispose of it. Rather it is something that Allaah forgives, because He says (interpretation of the meaning):
“So whosoever receives an admonition from his Lord and stops eating Ribaa, shall not be punished for the past; his case is for Allaah (to judge)”
[al-Baqarah 2:275]
If you take riba after that, then give it to those who deserve charity, whether they are relatives or strangers, so that you may be free of the sin of consuming riba.
Fataawa Islamiyyah, 2/406, 407
And Allaah knows best.
Islam Q&A
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