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Question:
Did the Messengers fall into minor sins?

Answer:
Before answering this question right away, [I’d like to say that] I believe it is a non-issue as they say today, because it is not connected to methodology or to the rectification of our aqidah or actions. It is only something connected to those Messengers or Prophets who preceded the Prophet صلى الله عليه وسلم, so I do not hold that questions like this should be given much notice, but [having said that] we have to answer it to disclose the knowledge we have regarding this issue.

We believe that the unequivocal infallibility of the Prophets and Messenger is, firstly, regarding conveying the da’wah, and, secondly, from knowingly falling into major sins.

As for falling into minor sins which do not result in anything except [to show] an absence of absolute perfection then there is no harm in some of that occurring by the Prophets and Messengers–and this is so that it remains established in the hearts of the believers that absolute perfection is for Allaah, the Lord of the Worlds, Alone, Who has no partner.

And there are many parts and proofs in the Quraan establishing this reality concerning more than one Prophet or Messenger. [For example] the story of Aadam عليه السلام when the Lord of the Worlds prohibited him from eating from the tree, and His Saying,

“And Adam disobeyed his Lord and erred.”

(Surah, Taa Haa 20:121)

And the Noble Quraan saying concerning our Prophet عليه السلام,

“He frowned and turned away,”

(Surah Abasa, 80:1)

“May Allaah pardon you, [O Muhammad]. Why did you give them permission [to remain behind]?”

(Surah At-Tawbah, 9:43)

All of this proves that it is possible that a Prophet may be susceptible to minor sins which do not befit the rank of Prophethood, but are they blemished by that? The answer is no, because these are human traits.

[For example]: is a Prophet or Messenger criticised for being susceptible to that which people in general are susceptible to, like making an unintentional mistake or forgetting? We say no, there is nothing preventing the fact that a Messenger or Prophet may be susceptible to such things, because such things do not affect the station of da’wah which the Messengers were sent to all mankind with.

So his saying عليه السلام reported by the two Shaikhs from Abdullaah ibn Mas’ood, may Allaah be pleased with them both, [in which he stated that] the Prophet prayed five rak’ahs for the midday prayer, so when he gave salaam they said, 

‘You prayed five,’ so he performed two prostrations of forgetfulness and then said عليه السلام, ‘I am only a man like you, I forget as you do, so when I forget, remind me.’

[Bukhari and Muslim]

So it does not harm the status of Prophethood or that of being a Messenger that something should transpire from them which had it not would have been more perfect–but absolute perfection is for Allaah, the Mighty and Majestic.

It would be more perfect if the Messenger عليه السلام did not forget, but Allaah’s Wisdom necessitated that he did, but this forgetting does not affect the da’wah because he does not forget that which is connected to conveying the message [da’wah], and our Lord, the Mighty and Majestic, points to this reality by His Saying, the Most High,

“We will make you recite and you will not forget, except what Allaah should will,”

(Surah A’laa 87:6-7)

like [for example] an aayah which he had conveyed to the people which he might forget, i.e., he has conveyed the Message and fulfilled the trust [that was upon him]… it is possible that after performing this obligatory conveyance [of the Message] the Messenger عليه السلام may forget something which he had [previously] conveyed to them, as occurs in Sahih Bukhari where he entered the mosque one day and heard a person reciting the Quraan and so said,

‘May Allaah have mercy on so and so, he reminded me of an aayah I had been made to forget.’

So the Prophet’s forgetting عليه السلام an aayah like this does not harm that which is connected to conveying it–because he already has–and that is why that person was able to recite it, and when he did, the Messenger عليه السلام remembered it.

So such forgetfulness does not harm him.

Likewise, some of the Prophets and Messengers falling into some minor sins does not harm them, because it does not turn those who are being called away from their call in opposition to falling into major sins, and for this reason, they are too exalted from falling into major sins to the exclusion of minor sins.

[Source: Silsilah Al-Hudaa wan-Noor, 188]

Warning against something and then doing it myself

Question: If I exhort my brothers and warn them against some sins, but fall into these sins myself, am I considered a hypocrite? Please advise me, (and) may Allaah reward you with good.

Answer: It is obligatory upon you to repent from the sins and exhort your brothers against them. And it is not permissible for you to continue (committing) sins and not advise your brothers, because (doing) this is combining two sins. So it is upon you to repent to Allaah from that, in addition to advising your brothers. This does not make you a hypocrite, however, it does place you in that (state) which is condemned as blameworthy by Allaah in His (Subhaanahu wa Ta’aala) saying:

“Most hateful it is with Allaah that you say that which you do not do”

(Soorah As-Saff, Aayah 3)

“Enjoin you al-Birr (piety and righteousness and each and every act of obedience to Allaah) on the people and you forget (to practise it) yourselves, while you recite the Scripture! Have you then no sense?”

(Soorah Al-Baqarah, Aayah 44)

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu ‘alayhe wa sallam) and his family and his companions.

— The Permanent Committee for Islaamic Research and Fataawa

Head: Shaykh ‘Abdul ‘Azeez Ibn Abdullaah Ibn Baaz;
Member: Shaykh ‘Abdullaah Ibn Ghudayyaan
Member: Shaykh Saalih Ibn Fowzaan;
Member: Shaykh ‘Abdul-‘Azeez Aal ash-Shaykh;
Member: Shaykh Bakar ‘Abdullaah Abu Zayd

[Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-‘Ilmiyyah wal-Iftaa, Volume 12, p. 268, Question 2 of Fatwa No. 16920]

(Source: fatwa-online.com)

hakuna-mataataa:

(Taken from the works of the Scholars via www.alifta.com) 

• Rajab is one of the four Scared Months according to saheeh ahadeeth, but: 
  
  
• “… fasting the entire months of Rajab and Sha’ban voluntarily goes against the conduct and Sunnah of the Prophet (sallallaahu ‘alaihi wasallam)”
  (Permanent Committee - Source) 
  
  
• “There is no authentically reported Hadith that urges to fast the month of Rajab.Therefore, it is not legislated to particularize it (the month of Rajab) to observe Sawm (fast).” 
  (Permanent Committee - Source) 
  
  
• “As for singling out the month of Rajab for Sawm, it is also Makruh [disliked]. However, if a person observes Sawm on some of its days and breaks the Sawm on other days, there is nothing wrong with this.” 
  (Permanent Committee - Source) 
  
  
• “It is an act of Bid’ah (innovation in religion) to single out the month of Rajab for offering Salat-ul-Ragha’ib or for celebrating the 27th night which people believe to have been the night when Isra’ (Night Journey) and Mi’raj (Ascension to Heaven) took place.” 
  (Shaykh ibn Baaz (may Allah have mercy upon him) - Source) 
  
  
• “…There is nothing wrong, however, with performing ‘Umrah (lesser pilgrimage) in the month of Rajab. It was authentically … that the Prophet (may Allaah grant him peace and raise his rank) performed Umrah in Rajab.“ 
  (Shaykh ibn Baaz (may Allah have mercy upon him) - Source) 

List of Rajab Fatawaa

Question:
Every year we have a holiday on a particular day and it is called Mother’s Day. It occurs on March 21 [date varies according to location]. All the people gather and celebrate on that day. Is this permissible or forbidden?

Answer:
Every holiday or celebration that differs from Shariah celebrations is a newly invented innovation that was not known during the time of the Pious Predecessors. Furthermore, it may have begun as an imitation of the Non-Muslims. Therefore, in addition to it being an innovation, it may be an act of resembling the enemies of Allaah.

The Shariah holidays are well known among the Muslims. These are the Eid al-Fitr, Eid al-Adha and the weekly Eid [Fridays]. There is no holiday or festival in Islaam other than those three. Every holiday that is invented besides them is to be rejected as an innovation and falsehood in the Shariah . This is because the Prophet (sallAllaahu ‘alaihi wa sallam) said,

“Every deed introduced into our affair that does not belong to it is rejected.” ¹

That is, it is rejected from that person and it will not be accepted by Allaah. Another wording of the hadeeth states,

“Whoever does a deed that is not what our affair is upon, will have it rejected.” ²

Since that is clear, the holiday that is mentioned by the questioner, known as Mother’s day, is not allowed. It is not allowed to have during such day any kind of public display and celebration, happiness, giving of presents and so forth.

It is obligatory upon a Muslim to have pride in his religion. He should also limit himself to what Allah and his Messenger (sallAllaahu ‘alaihi wa sallam) have restricted this upright religion to. This is the religion Allah is pleased to have His servants follow. There can be no addition and no subtraction from this. Furthermore, a Muslim should not be a kind of weak person that follows every Tom, Dick and Harry. Instead, his personality should be that defined by the Law of Allah, such that he is followed and not a follower, such that he becomes an example and not a disciple. This should be the case because the Law of Allah, Praise be to Allah, is complete and perfect in all aspects. Allah says in he Qur’an,

“This day I have perfected your religion for you, completed My favour upon you and have chosen for you islaam as your religion.”

(Surah Al-Maidah, 5:3)

Furthermore, the mother has much more right than to have just one day in the year as a celebration for her. In fact, the women has a right upon her children, that they will care for her, look after her, obey her in anything which is not sinful, during all times and at all places.

— Shaykh Muhammad bin Saalih Al-‘Uthaymeen (rahimahullaah)

Footnotes:

1. Recorded by Al-Bukhari, and Muslim.
2. Recorded by Muslim, and by Al-Bukhari in mualaq form.

[Source: Islamic Fatawa Regarding Women, Darussalam Pg. 56-57]

justaukhti:

Allaah says (interpretation of the meaning):

“O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansaab (stone altars for sacrifices to idols, jinn, etc), and Al-Azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan’s (Satan’s) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful”

(Surah al-Maa’idah:90)

As for his prayers, then it will not be accepted for forty days. As it comes in the narration of Abd-Allaah ibn `Amr said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Whoever drinks alcohol and gets drunk, his prayers will not be accepted for forty days, and if he dies he will go to Hell, but if he repents, Allaah will accept his repentance. If he drinks wine again and gets drunk, his prayer will not be accepted for forty days, and if he dies he will go to Hell, but if he repents, Allaah will accept his repentance. If he drinks wine again and gets drunk, his prayer will not be accepted for forty days, and if he dies he will go to Hell, but if he repents, Allaah will accept his repentance. If he does that again, Allaah will give him to drink of the mud of khabaal on the Day of Resurrection.” They said, “O Messenger of Allaah, what is the mud of khabaal?” He said, “The juice of the people of Hell.”

[Narrated by Ibn Maajah, 3377; classed as saheeh by al-Albaani in Saheeh Ibn Maajah, 2722]

Abu `Abd-Allaah ibn Mandah said:

“The phrase “his prayers will not be accepted” means that he will not be rewarded for his prayers for forty days, as a punishment for drinking alcohol. This is like what they said about the one who speaks when the imam is delivering the khutbah on Friday: he prays Jumu’ah [Friday prayer] but there is no Jumu’ah for him, meaning that he will not be given the reward for praying Jumu’ah, as a punishment for his sin.”

[Ta’zeem Qadr al-Salaah, 2/587, 588]

An-Nawawi said:

“With regard to his prayer not being accepted, what this means is that he will not be rewarded for it, even though it is valid, and he does not have to repeat it”

And Allaah Knows Best

(Source: qawaariyyah.wordpress.com)

Question:
Is it permissible to give the greetings of peace to the fanatical followers of an innovator and is it permissible to boycott them as well?

Answer:
The first thing we must do is define what is a bid’ah (innovation) because the people, many of those who ascribe themselves to seeking knowledge nowadays, anytime someone doesn’t agree with them in something he says “you’re an innovator” because they do not know what is an innovation, we must define what is an innovation (firstly). This is because many of those who ascribe themselves to being students of knowledge classify things as innovations and in reality they are not innovations, that’s why anytime someone opposes them he says “you’re an innovator” and this is not correct nor is it permissible.

An innovation is inventing something into the religion that is not from it, inventing something into the religion that is not from it. As the Prophet, may peace and blessing be upon him, said: “Whoever invents something into this matter of ours, i.e. islaam, that which is not from it shall have it rejected.” And in another narration, “whoever does a deed which does not conform to our command, i.e. islaam, shall have it rejetced.”

So an innovation is the invention of an act of worship into the religion that is not supported by any proof from the Book of Allah or the Sunnah of the Prophet, may peace and blessings be upon him. This is an innovation. So whoever is like this then he is considered an innovator.

However it is mandatory to advise the innovator, call him to Allaah and make him fearful of Allaah and if he is mistaken or has any ambiguities, then the truth must be clarified to him, if certain matters aren’t clear to him then the turth must be clarified to him and the proofs must be established upon him. After all that, if he continues upon his ways then he will be an innovator and boycotting him becomes a must as well as warning against him and staying clear of him. And whoever agrees with his innovation(s) and follows behind him and does’nt accept the advice or remains with him (after it has been clarified to him what he is upon) then he should be boycotted like him. Whoever agrees with this individual and is pleased with his innovaton then he becomes an innovator like him and he is to be boycotted as well… yes.

— Shaykh Saalih ibn Fawzaan ibn ‘Abdillah al-Fawzaan

(Source)

(Source: makkah2medinah.com)

Question:
Is the one who abandons an action for the sake of the people (a form of) riyaa’ (showing off)? Like the person who has a habit of praying the night prayer and he travels with a group of people who do not pray the night prayer, so he abandons it, because he is afraid that he may fall into riyaa’.

Questioner:
Specifically with regards to Salat Al-Istikhaara, how do we know the signs of its result? And is it permissible it make Istikhara for everything or is it only for specific things?

Answer:
Salat Al-Istikhara is to be prayed in every affair of which you are uncertain. Is it more beneficial to do it or to leave it; this is the place of Istikhaara. As for something that is known to be good, then you don’t pray Istikhaara for that.

For example, you don’t pray Istikhaara about “should you pray or shouldn’t you pray,” you don’t do that. The obligatory prayers are required and legislated. Like them, Zakat, fasting, Hajj, and fasting Mondays and Thursdays; you don’t pray Istikhaara for any of that because they are known. But, something about which you are confused, for example if you want to marry someone’s daughter and you are hesitant, then pray Istikhaara. Or somewhere specific to where you’d like to travel and about which you’re hesitant, is this travel beneficial for me or not; pray Istikhaara.

And like this the thing that about which you are hesitant or uncertain; you pray Istikhaara to your Lord. If you prayed two Rak’ah (units of prayer) for Istikhaara and asked your Lord, do what your heart is inclined to. If you’re inclined to one of the two things, then do it, it’s better.

It is recommended that you seek the advice and ask for the opinion of those good people that you trust after you repeatedly make Istikhaara. Ask your brothers, sisters, friends, and parents. Seek advice from those people you see to give beneficial advice so that they can contribute. Do whatever puts your heart at ease.

— Shaykh Abdul-Aziz bin Baaz (may Allah have mercy upon him)

(Source)

[Translated by Abdul-Malik Merchant]

nowandthehereafter:

Question
If the person repents and returns to his Lord after having left off the prayer, is it upon him to pronounce the Shahada (testimony of faith) again, and to take a ghusul (ritual shower for purification)?

Answer:
If the person who did not pray repents to Allah the Exalted and begins to pray again, then he will be a Muslim due to his prayer; because the person who becomes a disbeliever due to leaving something, he becomes a Muslim when he begins to perform this action. And in this very prayer he will say, ‘I bear witness that nothing has the right to be worshipped except for Allah and I bear witness that Muhammad is His slave and messenger.

As for taking the ghusul, then this is based upon the view that the ghusul is an obligation when the disbeliever enters into Islam. Thus those who say that when the disbeliever enters into Islam the ghusul is an obligation upon him they hold the view that the person who begins to pray again must make ghusul. As for those who say that it is not obligatory for the disbeliever who enters into Islam to make ghusul, they say it is not obligatory for this person to make ghusul. And there is no doubt that it is better for the person to make ghusul as to exit from the difference of opinion between the scholars and to free himself from blame.

— Shaykh Uthaymeeen (rahimahullah)

(via muhammadkhairyfarhan-deactivate)

Question:
If a person commits suicide due to the circumstances of life and what he experiences of hardships of living and spending upon his family, would this mean that, that person will stay in Hell-fire?

Answer:
All praise be to Allaah, Sallat and Sallam be upon the Messenger of Allaah.

To proceed:

Suicide is a great evil, and it is a sin from the major sins. It is not permissible for a Muslim to commit suicide.

Allaah Azza wa Jal said:

“And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful.”

(Surah An-Nisa, 4:29)

The Prophet (sallAllaahu ‘alayhi wa sallam) said in an authentic hadeeth:

“Whoever commits suicide using something then he will be punished using that thing on the Day of Judgement.”

What is obligatory upon a believer is that he forces himself to have patience and resilience if a catastrophe befalls him and he endures difficulties in his Dunyaa matters. He should not be hasty in committing suicide, rather he should be warned against that, and fear Allaah, and he should be patient and utilize the means to keep away from committing suicide, and whoever fears Allaah then Allaah will make a way out for him.

If a person commits suicide then he risks the Anger of Allaah and His punishment, and that person is under the Will of Allaah, this is because committing suicide is less than Shirk.

Allaah subhanahu wa ta’ala said:

“Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills.”

(Surah An-Nisa, 4:48)

Therefore, whatever is less than Shirk then it is under the Will of Allaah, and committing suicide is less then Shirk, likewise is Zina (adultery & fornication), stealing and drinking alcohol. All of these things are sins that are less than Shirk, and those who carry them out are under the Will of Allaah.  If a person dies while committing that sin then it is up to Allaah subhanahu if He wants to forgive him due to righteous actions and the Islaam which is with him, or if Allaah wants, He will punish him in the Hell-Fire according to the amount of sins that he had committed.

Then after he is purified and cleared he will be taken out of the Fire, and according to the Ahl-ul-Sunnah wal-Jammah he will not stay in the Hell-Fire for eternity. A sinner will not stay in the Fire for eternity, nor will a murderer, nor any other sinner, however if Allaah wants He will give him His punishment.  Allaah punishes whomsoever He wills in the Hell-Fire according to the amount of that person’s sins, then Allaah takes him out of the Fire to a river, which is called, the river of life, and he is planted there just like a seed is planted and grows on the sides of the banks of a torrential river. When that person’s growth has been completed, then Allaah enters him into Paradise due to his Islaam and his Eemaan upon which he dies. Only the disbeliever will stay in the Fire for eternity, only the disbelieving Mushrikoon (polytheists) those who disbelieve in Allaah and His Messenger, or those that belie Allaah’s Messengers, or that reject what Allaah’s Messengers brought, or other things similar to these of disbelief.

As for the sinner, then according to Ahl-ul-Sunnah wal-Jammah he will not stay in the Hell-Fire for eternity, and this is in contrast to the position of the Khawarij and the Mu’atazilah.

Indeed groups from the Khawarij and Mu’atazilah — and they are two misguided groups — say that a sinner will stay in the Hell-Fire forever, if he enters it!  And this is a grave mistake.

As for the Ahl-ul-Sunnah wal-Jammah, and they are the Companions of the Prophet (sallAllaahu ‘alayhi wa sallam) and those who followed them in goodness, they say that the sinner does not stay in the Hell-Fire for eternity as a long as he does not make something prohibited as permissible. However, if he dies knowing that it is a sin, but the Shaytaan prompted him to commit the sin, then he does not stay in the Hell-Fire for eternity, in fact he is under the Will of Allaah, if Allaah wants He will pardon him and enter him into Paradise due to his Islaam and Eemaan and if Allaah wants, He will punish him in the Hell-Fire according to the amount of sin, then after he has been purified and cleared Allaah will take him out of the Hell-Fire to Paradise.

There are many reoccurring Ahadeeth from the Messenger (sallAllaahu ‘alayhi wa sallam) about this point, namely that some people will enter the Fire due to their sins then Allaah will take them out of the Fire due to the intercession of the intercessors, or with Allaah’s mercy without anyone’s intercession, and all of this is established from the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam).

— Shaykh Abdul Azeez bin Abdullaah Bin Baz (rahimahullah)

(Source. Taken from here)