Answer:

Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.

Fearing Allah is one of the most precious results of faith in Allah. Belief in Allah produces the fear of Allah, observing the limits set by Him. The more a person increases his knowledge about Allah, the more he fears Allah. Allah has ordered His slaves to fear Him. As He says: "so fear them not, but fear Me, if you are (true) believers. (Aali Imran 3:175)

In this verse Allah made fearing Him a condition of the true faith. Allah says: "Therefore fear not men but fear Me." (Al-Ma'idah 5:44)

Allah eulogizes His nearest slaves of fearing Him, as He says: "Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us." (Al-Anbiya 21:90)

Allah also describes angels that they fear Allah, as He says:  "They fear their Lord above them, and they do what they are commanded. "(An-Nahl 16:50)

There are many verses and Ahadith that encourage one to fear Allah, because the more a slave knows Allah, the more he fears Him.

 Imam Ibn Al-Qayyim wrote: "The decrease in the fear of Allah is due to the decrease in cognition of Allah. The best one knows Allah, the most he fears Allah, loves Him and respects His rulings."

Firmly believing in the Hereafter also leads to God fearing. The one, who believes that he will surely stand in front of Allah, believes that the Paradise is prepared for pious people and Hell fire is arranged for Kuffar, and have faith that due to sins he will go to Hell fire, who believes so will fear Allah (undoubtedly).

We do not think that the questioner brother is not afraid of this world fire, how will he not be afraid of the Hell fire if he truly believes in that? The above details prove that not fearing Allah springs from weakness in faith and not having proper knowledge about Allah, and His attributes.

For more details please read the fatawa: 84101 and 85477.

Allah knows best.

(Source: islam_web)

Answer: Praise be to Allah, the Lord of the Worlds; and blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions. What you did was a great sin that you committed with an unmarriageable woman. Allah has forbidden looking at alien women with sexual desire. So, looking to unmarriageable ones, is indeed very great sin. Allah Says (Interpretation of meaning): {And tell the believing men to lower their gaze (from looking at forbidden things) and protect their private parts (from illegal sexual acts, etc.). That is purer for them. Verily Allah is All-Aware of what they do}.[24:30]. But if the person returns in repentance to Allah, His Lord, recognises his sin, regrets having done it and does good deeds, Allah forgives his sin even if it is polytheism which is the greatest sin. Allah Says (Interpretation of meaning): {O My slaves who have transgressed against themselves (by committing evil deeds and sins) ! Despair not of the Mercy of Allah, Verily Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful. And turn in repentance and in obedience with true faith (Islam) to your Lord and submit to Him �}.[39:53-54]. Allah Ordered the sinners not to lose hope and despair from the forgiveness of Allah. Indeed Allah is Oft-Forgiving. He forgives all sins, if the person turns in repentance, asks forgiveness and keeps on the right path. Allah Says (Interpretation of meaning): {And those who, when they have committed illegal sexual intercourse or wronged themselves with evil, remember Allah and ask forgiveness for their sins, and none can forgive sins but Allah - and do not persist in what (wrong) they have done while they know. For such, the reward is forgiveness from their Lord and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allah's Orders)}.[3:135-136]. You should then turn in repentance to Allah in the best way possible, regret what you did and keep on the right path that Allah has shown to us. Allah, the Almighty says: {And whosoever repents and does righteous good deeds, then verily, he repents towards Allah with true repentance}.[25:71]. And Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger.Any lawful work, where no violations are committed and for which a worker is rewarded, is permissible and lawful, even if he is well-off, as long as he does not violate the work contract. Hence, if the work contract does not require your attendance for more than the time that have you mentioned, then you are not liable to anything. However, if the work contract requires that you stay at work for more time, then you are not allowed to do what you have mentioned. In the second case, part of your salary will not be your due right, even if you think that your stay at work is not needed. As long as the contract requires you to stay for certain hours, you must fulfill the contract.We advise you, because you are well-off, to quit work, devote yourself to your home and family and call others to the Way of Allaah. This is better and more suitable for you, particularly at this time, because many workplaces are not suitable for Muslim women � who happen to intermix with non-Mahram men � and are places where some religious violations are committed.Allaah Knows best.
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions. I'laa' As-Sunan is one of the immense books which is authored on the Hanafi School of jurisprudence Fiqh. This book is composed of eighteen volumes, and was authored by Shaykh Thafar Ahmad At-Tahaanawi . It came as a response to the people who say that the Hanafi School of jurisprudence lacks evidence supporting their opinions.One of these volumes was an introduction to the science of Hadeeth (Prophetic narrations) and another volume is an introduction to the reasons of differences (of opinions) between the scholars . The remaining volumes were about the branches of the Hanafi School of jurisprudence supported by evidence. Therefore, this book is one of the main references in the Hanafi School of jurisprudence.Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallahu 'alayhi wa sallam, is His slave and Messenger. The hadeeth in reference is not Saheeh; rather, it is fabricated, as underlined by Al-Albaani in his book As-Silsilah Adh-Dha'eefah no. 518. I'tikaaf is a Sunnah, not an obligation; so if all Muslims were to refrain from observing it, none of them would bear a sin for that. Observing I'tikaaf is only obligatory when the person makes a vow to do so. Ibn Qudaamah wrote:"Abu Al-Qaasim said, 'I'tikaaf is a Sunnah unless one makes a vow to observe it. In this case, he is obliged to fulfill his vow.' There is no difference of opinion among the scholars in this regard, praise be to Allah. Ibn Al-Munthir said, 'The scholars unanimously agreed that I'tikaaf is a Sunnah and that it is not obligatory unless a person obliges himself to do that by making a vow, in which case it becomes obligatory on him.' What proves that it is a Sunnah is the fact that the Prophet, sallallahu 'alayhi wa sallam, used to observe it as a means to draw closer to Allah and seeking after its great rewards. His wives also observed I'tikaaf in his lifetime and after his death. What proves that it is not an obligation is that the Companions did not (all) observe I'tikaaf, and he did not command them to observe it except for those who wished to observe it." [Al-Mughni] Many scholars held that it is recommended for the Muslim to hold the intention of I'tikaaf whenever he enters the mosque in order to earn its virtue. No hadeeth has been reported to this effect, though; rather, it was the personal opinion of those scholars that it is favorable. Shaykh Al-Islam Ibn Taymiyyah, on the other hand, did not hold that this is recommended. Shaykh Ibn 'Uthaymeen preferred the opinion that it is not recommended. He was asked, "Some scholars said that the person should hold the intention of I'tikaaf whenever he enters the mosque; is there evidence supportive of this view?" He replied, "This view is not supported by any evidence, because the Prophet, sallallahu 'alayhi wa sallam, did not prescribe it for his nation by his action or statement. Rather, he used to observe I'tikaaf in the last ten days of Ramadan in pursuit of Laylat Al-Qadr (the Night of Predestination)." Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, the Lord of the worlds. I testify that none is worthy of worship except Allah and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and messenger.If your husband renews the intention of i'tikaf every day after he returns from work and takes a bath in his house and observes i'tikaf the rest of the day with the night and then goes to work in the morning, and he does that throughout the last ten days of Ramadan, then his i'tikaf is valid because it is confined to the period that he intended. The majority of the scholars agreed that the least period of i'tikaf is what is considered i'tikaf according to custom.If your husband intends to observe i'tikaf for the whole duration of the last ten days, his i'tikaf is not invalidated by entering his house or any other house for an indispensible matter like bringing food, answering the call of nature, or taking a necessary bath if this is not possible in the masjid. However, it is better that he asks someone to bring him the food, drink, and stuff that he needs. If he goes out for something that he can dispense with, his i'tikaf is invalidated, and it is also invalidated by having sexual intercourse. If his i'tikaf is invalidated and he wants to perform it once more, he has to renew his intention to resume the i'tikaf.Allah knows best.
(Source: islam_web)

Answer: Bismillahir-rahmanir-rahim 
 
Sister Muslimah, the woman who is in her menses IS ALLOWED TO MAKE DUAA ANY TIME. 
 
Wassalamu alaikum
(Source: i)

Answer: Bismillahir-rahmanir-rahim Brother Muslim, IID prayer is compulsory on each Muslim. Wassalamu alaikum.
(Source: islamicity)

Answer: Bismillahir-rahmanir-rahim Sister Mualima, while in ruku posion, look at your feet. Wassalamu alaikum.
(Source: islamicity)

Answer:

Praise be to Allah.

Iblees was definitely not one of the angels. This is indicated by three things: the clear texts of the Quran, the physical attributes of Iblees and the attitude of Iblees.  

1- With regard to the clear statements of the Quran, Allah says (interpretation of the meaning): 

�And (remember) when We said to the angels: �Prostrate yourselves unto Adam.� So they prostrated themselves except Iblees (Satan). He was one of the jinn.� [18:50] 

Al-Hasan al-Basri said: Iblees was never one of the angels, not even for an instant. He is the father of the jinn, just as Adam (peace be upon him) is the father of mankind. 

This was narrated by al-Tabari with a saheeh isnad (authentic chain of narration) as stated by Ibn Kathir in his exegesis. 

2 � With regard to his physical attributes, Allah stated that He created him from fire. Allah says (interpretation of the meaning): 

�He created man (Adam) from sounding clay like the clay of pottery.

And the jinn He created from a smokeless flame of fire.� [55:14, 15] 

It was narrated in Saheeh Muslim from the hadeeth (report) of �Aishah (may Allah be pleased with her) that the Prophet (peace and blessings of Allah be upon him) said: �The angels were created from light, the jinn were created from smokeless fire, and Adam was created from that which has been described to you.� 

So it is clear that there is a difference between the physical nature of the angels and that of Iblees, and he is definitely not one of them. 

3 � With regard to his attitude, Iblees disobeyed Allah by not prostrating to Adam, but we know from the Quran that it is impossible for the angels to disobey Allah. Allah says (interpretation of the meaning): 

��angels stern (and) severe, who disobey not, (from executing) the commands they receive from Allah, but do that which they are commanded.� [66:6] 

Some reports which are not saheeh (authentic) have been narrated from some of the salaf (pious predecessors), suggesting that Iblees was the best of the angels, that he was one of the keepers of Paradise, etc. Imam Ibn Kathir commented on this by saying: 

Many reports to this effect have been narrated from the salaf, but most of them come from the Israiliyyat (reports narrated from Jewish sources) which were narrated to be examined. Allah knows best about the true status of many of them. There are some which can be rejected out of hand because they go against the truth that we have before us. In the Quran there is sufficient information so that we have no need for earlier reports, because hardly any of them are free from alterations, additions and subtractions, and many things have been fabricated in them. The earlier nations did not have scholars to examine these reports and eliminate those which are not sound, as this ummah (nation) has with its imams (religious leaders) and scholars who have great knowledge and are pious and righteous, who wrote down the hadeeth and examined them and showed what is sound and what is not, and what is fabricated, identifying the fabricators, liars and those narrators who were unknown, and other categories of narrators. All of this was to protect the status of the Prophet, the seal of the Prophets and the leader of mankind (peace and blessings of Allah be upon him), lest any lie be attributed to him and lest anything be attributed to him that he did not say or do. May Allah be pleased with them and make them pleased and make the Paradise of al-Firdaws their abode. 

Tafseer al-Quran il-�Azeem.

And Allah knows best.

(Source: IslamQA)

Answer: Praise be to Allah, the Lord of the Worlds; and blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions. The Qur'an establishes the fact that angels never disobey Allah's orders. Allah Says (Interpretation of meaning): (Allah says (interpretation of meaning): (Who disobey not, (from executing) the commands they receive from Allah but do that which they are commanded). [66:6]. Imam Muslim related from Aiysha () she said the Prophet Muhammad (Blessings and peace of Allah be upon him) said: "Angels were created from light, Jinn were created from a smokeless flame of fire and Adam was created from what was described to you". Allah Says (Interpretation of meaning): (And (remember) when We said to the angels; "Prostrate to Adam" So they prostrated except Iblis (Satan). He was one of the Jinn, he disobeyed the commands of his Lord). [18:50]. When Allah ordained angels to prostrate to Adam, Iblis was with them, worshipping Allah like them. He actually had a high position and a good status. But he got jealous of Adam and disobeyed Allah. So he deserved the curse of Allah. Allah Says (Interpretation of meaning):( He was one of the Jinn he disobeyed the commands of his Lord). [18:50]. Since he was with angels acting and worshipping like them, so he came into the address of angels. But he disobeyed . As made clear in the above verse that he was one of the Jinn and he was created from fire as he said: (I am better than him (Adam) , You created me from fire, and him You created from clay).[7:12]. Hasan al-Basari said: "Iblis never belonged to angels, his origin is from Jinn as the origin of Adam is from human being. Ibn Jareer narrated this through a correct chain. Some people say that he was created from a kind of angel called Jinn, that were created from the scorching fire, but the most correct opinion is the first one. Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad (saw) is His slave and Messenger. This hadeeth was cited by Maalik in Al-Muwatta� from Ibn 'Abbaas but we did not find any scholar who elaborated on it with a comment such as yours. If this act contradicted the forbiddance of divulging the secrets of sexual intercourse, or if it contradicts common sense, then Ibn 'Abbaas would not have asked this slave girl about it. The hadeeth which was reported about the forbiddance of divulging the secrets of intercourse was reported by Muslim from Abu Sa'eed Al-Khudri who said, "The Prophet (saw) said, 'Among the most wicked of people in the Sight of Allah on the Day of Judgment is the man who has intimate relations with his wife and then divulges her secret.'"An-Nawawi said:"This hadeeth is evidence on the prohibition for a man to disclose what happens between him and his wife of matters of sexual enjoyment and describing the details of that, and what the wife says or does during intercourse. As for the mere mention of sexual intercourse, then if there is no benefit in it and there is no need for it, it is disliked because that contradicts common sense ... but if there is a need for it or a benefit, such as when the husband is reprimanded for refusing to have sexual intercourse with her, or when she claims that he is sexually impotent and the like, then there is no dislike in mentioning it, as the Prophet (saw) said, 'I do that (i.e. having sexual intercourse with one's wife and parting away [without ejaculation]) with her (referring to his wife, 'Aaishah )...' He (saw) also said to Abu Talhah, 'Did you sleep together (with your wife) last night?' (And he supplicated Allah to bless his offspring). And he said to Jaabir, 'Al-Kays Al-Kays (meaning: Intercourse! Intercourse!).'" This was after Jaabir had been absent from his wife for a long time. Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad (saw) is His slave and Messenger. This hadeeth is not attributed to the Prophet (saw) at all in any of the books of the Sunnah that we have at hand, but it was reported by Ibn Abu Haatim in his Tafseer (exegesis) as only being a statement of Ibn 'Abbaas [and not said by the Prophet]; and Ibn Katheer said, "Its chain of narrators is authentic." So we are afraid that Ibn 'Abbaas had taken it from the Israelites, as it is known that he would narrate from Ka�b Al-Ahbaar and others, as was stated by Ibn Katheer in Al-Bidaayah wan-Nihaayah (1/22). The same thing was said by Shaykh Al-Albaani in Silsilat Al-Ahadeeth Adh-Dha�eefah wal-Mawdhoo�ah wa Atharuha As-Sayyi� fee Al-Ummah. Given that the hadeeth is not proven to be authentic, there is no need to discuss its meaning or its inconsistency with scientific facts. Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger.Dear Brother, the story which you referred to has been reported by many scholars. Imaam Ahmad narrated it in his Musnad from Sa'eed ibn Jubayr from Ibn 'Abbaas, who said: "The Prophet, sallallaahu 'alayhi wa sallam, performed Hajj Tamattu'. 'Urwah ibn Az-Zubayr said: Abu Bakr and 'Umar forbade Hajj Tamattu'. Ibn 'Abbaas said: 'What is 'Urayyah (a diminutive form of 'Urwah) saying?' It was said: He says: 'Abu Bakr and 'Umar forbade Hajj Tamattu'' Thereupon, Ibn 'Abbaas said: 'I perceive that they are near to perish. I say, the Prophet, sallallaahu 'alayhi wa sallam, said, and he says, Abu Bakr and 'Umar forbade it." [End of quote]Shu'ayb Al-Arna�oot said in his revision of Imaam Ahmad's Musnad: "Its chain of narrators is weak as it contains Shareek, who is Ibn 'Abdullaah An-Nakha'i; and he had a weak recollection." Ibn Hazm also reported it, as did Ibn 'Abd Al-Barr in Jaami' Bayaan Al-'Ilm wa Fadhlih from Shareek. He said: "'Abdur-Razzaaq said: "Ma'mar narrated from Ayyoob who said: 'Urwah said to Ibn 'Abbaas: 'Do you not retract your opinion regarding Hajj Tamattu' for the fear of Allaah? Then, Ibn 'Abbaas said: 'O 'Urayyah (a diminutive form of 'Urwah)! Ask you mother.  'Urwah said: Abu Bakr and 'Umar did not perform it. Thereupon, Ibn 'Abbaas answered him saying 'I swear by Allaah, you will not die until Allaah has punished you: We narrate to you from the Messenger of Allaah, sallallaahu 'alayhi wa sallam, and you narrate to us from Abu Bakr and 'Umar." [End of quote] It is also important that you refer to Fataawa 33437 and 238573.Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallahu 'alayhi wa sallam, is His slave and Messenger. In his book As-Saheeh Al-Masboor min At-Tafseer bil Ma'thoor [3/323], the versed scholar Dr. Hikmat Basheer said, "At-Tabari cited in his Tafseer (exegesis) on the authority of Al-Hasan that 'Ali ibn Abi Talhah narrated that Ibn 'Abbaas said, 'He found it setting in a hot spring of water.'"This is a reference to the spring mentioned in the verse (which means): {Until, when he reached the setting of the sun, he found it (as if) setting in a spring of dark mud...} [Quran 18:86]We do not know of any text narrated on the authority of Ibn 'Abbaas, may Allah be pleased with him, stating that the sun sets into a spring of water. Rather, it is established to scholars that the sun is larger than the Earth and it cannot possibly set into a spring of water. Rather, it means that it disappears from the sight of the onlooker in that place. Ibn Katheer wrote, "The verse means that he followed a route until he reached the furthest point that could be reached in the direction of the sun�s setting, which is the west of the earth, and he saw the sun setting into the ocean from his standpoint. This is something which everyone who goes to the coast can see; it looks as if the sun is setting into the sea, but, in fact, it never leaves its orbit in which it is fixed." [Tafseer Ibn Katheer]Al-Qurtubi wrote, "It is not meant that he reached the sun itself in the east and west until he touched it, because it is in space around the earth without touching it, and it is too great to enter any spring on earth. Rather, it is many, many times bigger than the earth. What is meant is that he reached the end of populated land east and west, so he found it � according to his vision � setting in dark water, like when we watch it on flat land, it is as if it enters inside the land..."As-Sa'di wrote, "Allah, The Exalted, blessed him with the means to reach the place of the setting of the sun, where he saw it setting as if it was setting into a black, muddy, hot spring according to the perception of his eyes, in the same way that the beholder would see the sun setting into the sea if the sea was between him and the western horizon, although it is very high in the sky." [Tayseer Al-Kareem Ar-Rahmaan fi Tafseer Kalaam Al-Mannaan]Also, please refer to fatwa 315658.Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallahu 'alayhi wa sallam, is His slave and Messenger. What you mentioned about Ibn 'Umar was cited by Al-Bukhari in the part on Raf'ul-Yadayn in prayer, and it is not problematic, praise be to Allah. The report does not say that Ibn 'Umar used to do that (throw pebbles) while he was praying. Rather, it says that when he saw someone performing the prayer and not raising his hands before and after Rukoo', he would throw pebbles at him. Apparently, he did that while he himself was not praying, so there is no problem here.However, if you are asking about the validity of the prayer of the person at whom the pebbles were thrown, then you should know that what Ibn 'Umar did does not invalidate the prayer nor affect its validity. He used to do that only to alert the person that he was leaving an act of the Sunnah. It is also apparent that he did not throw them in a manner that would harm the praying person; rather, it was only to alert him. Such an act does not affect the validity of the prayer, as we explained. Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger. 

First of all, it should be noted that the terms "jism" (body or mass), "hadd" (limit or boundary) and "jihah" (direction) were neither affirmed nor negated in the Quran or Sunnah in relation to Allaah, The Exalted. The basic principle is that these terms should not be used without restriction in relation to Allaah and the specific meaning intended by the sayer should be investigated. If one means by it a correct meaning, we agree with him on that meaning, but we do not agree with him on the use of the language. Furthermore, we express the correct meaning in the Islamic terms. Some scholars may use these terms in the course of explaining and refuting religious innovations and violations.

Shaykh Ibn 'Uthaymeen who was one of the eminent scholars of Sunnah in this age, adopted this investigation-based approach regarding such ambiguous terms. This is evident in his discussions with those who adopt opposing beliefs to those held by the early Muslims in relation to affirming the divine attributes of Allaah. For example, he affirmed the divine attribute 'Uluww (Highness or Aboveness). Shaykh Ibn 'Uthaymeen said,

"The viewpoint of Ahl As-Sunnah Wa-l-Jamaa'ah is that Allaah, The Exalted, is High above His creation in His being; His 'Uluww above His creation is one of His intrinsic eternal divine attributes. Two groups held an opposing view to that of Ahl As-Sunnah in this regard; one group were of the view that Allaah, The Exalted, exists everywhere. Others held that Allaah is not above the world, not below it, not in it, not to the right, not to the left, not separate from the world and not attached to it.... Those who argued that Allaah is not described as being in a certain direction say: describing Allaah as such entails that He consists in a body/mass (jism), and this necessitates assimilating Him to His creation, and therefore, we reject the proposition that Allaah exists in any of the six physical directions. However, we answer the two groups in two steps; first, we invalidate their argument, and second, we prove the opposite of their statement with decisive proof�. You say: affirming the existence of Allaah within the six physical directions entails Tajseem (corporealism, or that He is a jism)! Let us investigate the term "jism" first; what exactly is this jism in your view that causes you to negate the divine attributes because of it? Do you intend by "jism" a physical body that is composed of parts in need of each other, and the jism does not function except with these parts put together? If this is your intended meaning, then we reject it and we say: Allaah is not a jism in this sense, and whoever says: affirming the attribute of 'Uluww to Allaah entails attributing a jism to Him, then his words are a mere claim and it is sufficient for us to say: not acceptable. However, if you mean by "jism" a being that exists on its own, one that is qualified with what befits it, we also affirm that. And we say that Allaah, exalted is He, has a being, and He is existing on His own, qualified with the attributes of perfection. And this is what every person knows." [Sharh Al-'Aqeedah Al-Waasitiyyah]

He said in response to those who negate the divine attribute of Istiwaa� (mounting the Throne) under the pretext that this would entail holding that Allaah is bound by Hudood (limits): "What do you mean exactly by "Hudood"? If you mean that Allaah is distinct and separate from His creation, then this is true and implies no deficiency nor does it contradict or reduce the divine perfection in any aspect. But if you mean by Hudood that the Throne encompasses Him, then this is false and is not entailed by affirming the "mounting" (Istiwaa�) of Allaah. Verily, Allaah, The Exalted, mounted His Throne while He is greater and mightier than the Throne and all other created beings and things. This does not entail that the Throne encompasses Him nor is that possible; Allaah is greater than all that is created. The universe, from its highest to its lowest, is extremely small in relation to the Creator. The whole earth will be in His grasp on the Day of Resurrection, and the Heavens will be rolled up in His right hand."

Ibn Taymiyyah said in his Dar' Ta'aarudh An-Naql wa-l-'Aql (Reconciling Reason and Revelation): "The discourse on Tamtheel (assimilationism, i.e. claiming total equality between the Creator and the created in all attributes) and Tashbeeh (resemblance, i.e. claiming equality between the Creator and the created in most attributes) and rejecting both in relation to the divine attributes of Allaah is one thing and the discourse on Tajseem (anthropomorphism, i.e. likening Allaah to a body) and rejecting it is something else. As to the first, it was negated by the Quran, Sunnah, and consensus of the Salaf (righteous predecessors) and all scholars. There are lengthy reports about their rejection of the claims of the proponents of Tashbeeh, who say that Allaah has a hand like mine, eyesight like mine and feet like mine. The discourse on whether Allaah is a jism or jawhar (substance) either to negate or affirm it, is a bid'ah (religious innovation) that has no basis in the Quran and Sunnah and none of the early Muslims and early scholars addressed this issue, neither with negation nor with affirmation. The debate among those who affirm it and those who negate it is partially linguistic and partially signification-related; they are both erroneous in some way. If the debate is with someone who says: He is a "body" or "substance", if such a person says: (but) not like the bodies and substances, the problem lies only in the language. If someone says: He is like the bodies and substances, the discourse with such a person will be according to whatever meaning he explains. If the intended meaning is to assimilate Allaah with His creation, then it is rejected if it entails affirming the attribution of the attributes of created beings to Allaah; this is false. If the intended meaning is that Allaah is a body but not like bodies, and that He is exalted above resemblance to His creation, then the argument with them is about the affirmation or negation of this meaning."

To summarize the issue of hadd (limit) in relation to Allaah, Ibn Taymiyyah underlined in his books Dar' At-Ta'aarudh and Bayaan Talbees Al-Jahmiyyah that Allaah is beyond the limits that we know but has a limit that only He knows.

Some scholars negated the attribution of "limit" to Allaah because affirming it may create the misconception that this means that Allaah is contained and confined to space or location; therefore, they negated it so as to reject the idea that anything comprehends Allaah in knowledge or conception and that Allaah exists beyond the limits of created space and location.

As for attributing the six physical directions to Allaah, it is false. The scholars of Ahl As-Sunnah wa-l-Jamaa'ah affirm only one direction to Allaah, and that is the direction of highness. They believe that Allaah, The Exalted, is High above His creation. Nothing is opposite to it in reality except for one direction - lowness.

Ibn Taymiyyah  said: "It is unanimously known that the orbits are spherical in shape and that the upper direction is the circumference and the lower direction is the center. Orbits have only two directions, above and below, and the other directions are all irrelative. The six physical directions are for animals only; for the animal has six sides: up, down, left, right, front and behind. These six directions are not considered attributes in and of themselves; they are rather relative. What lies to the right of something lies to the left of something else, what lies in front of something lies behind something else; what lies above something lies below something else, and so on. However, the up and down directions of orbits do not change; the circumference is always above and the center is always below." [Ar-Risaalah Al-'Arshiyyah]

Ibn 'Uthaymeen was asked about the 'Uluww (aboveness) of Allaah and those who hold that Allaah does not exist in the six physical directions but rather only in the believer's heart. He replied, "Affirming the sound creed of the Salaf, that Allaah is above His creation. He provided evidence supporting his view then said: "As for their saying that Allaah does not exist in the six physical directions, this statement is generally false because it entails negating what Allaah has affirmed in relation to Himself and what He has affirmed (on the tongue of) His best creation, who exalts and knows Him best; His Messenger Muhammad, sallallaahu 'alayhi wa sallam, said that He is in the heaven which is above the creation. In fact, negating that "direction" in relation to Allaah necessitates the belief that He is non-existent because any existent being has to be in one of the six physical directions: up, down, right, left, back, and front. This is commonly known by reason. Even if the mind may assume the existence of a being beyond the six physical directions, this is still inside the mind and non-existent outside of it. We hold that it is incumbent on whoever believes in Allaah to believe in His Highness above His creation as indicated in the Quran, Sunnah, consensus of the Salaf, reason, and innate natural instinct, as we stated earlier. Nevertheless, we still believe that Allaah, The Exalted, comprehends all the creation; none of His creation comprehends Him. He does not need any of His creations; rather He is their Creator and Sustainer."

This was also asserted by Ibn Al-Qayyim in his books Ijtimaa' Al-Juyoosh Al-Islaamiyyah and As-Sawaa'iq Al-Mursalah.

Allaah Knows best.
(Source: islam_web)

Answer:

Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions. Know dear brother that Ibn Abidin 's book Rad Al-muhtar is a reliable book in the Hanafi Fiqh. You may also read books that contain Fiqh issues with their evidence starting for instance with Umdat Al-Ahkam, then studying Bulugh Al-Maram and Nayl Al-Awtar without neglecting such books about Aqeedah as "Aqeeda Wassitiya". Finally, you may study other religious sciences like Tafseer (interpretation) of Qur'an, Hadith, etc. But your studies should be by good pious knowledgeable Muslim scholars as they can help you understand the texts in the right way. Moreover, your intention as in everything should be to please Allah and get nearer to him. In fact, seeking knowledge is one of the best deeds a person can do. The Prophet (Sallallahu Alaihi wa Sallam) said: "When Allah wants to bestow good on someone, He makes him knowledgeable in Deen (religion) and knowledge is by learning" [Reported by Imam al-Bukhari ]. Imam al-Bukhari also said: "Indeed the scholars are the inheritors of the Prophets (Alaihima Salaam). They inherited knowledge and whoever takes it gains a tremendous profit. And whoever follows a path seeking knowledge (of Deen) Allah paves a road for him to Paradise" . Allah Says (interpretation of meaning): {� It is only those who have knowledge among His slaves that fear Allah�.}[35: 28]. May Allah guide us and you to the right path. Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger.Ath-Thahabi included Imaam Ibn Al-Jaarood's biography in his Siyar A'laam An-Nubalaa� saying: "Ibn Al-Jaarood, Abu Muhammad, 'Abdullaah ibn 'Ali was the author of the book entitled Al-Muntaqa fi-s-Sunan, a volume in the Sharee'ah rulings. The Hadeeth reports in it do not sink below the degree of Hasan (good), except rarely with Hadeeth reports which the critics have differed in opinion about. He was born around 230 A.H ... He was called the Imaam Abu Muhammad 'Abdullaah ibn 'Ali ibn Al-Jaarood An-Naysaaboori, the Haafidh (great Hadeeth scholar), who stayed for many years in Makkah. He was a leading scholar in Hadeeth ... Al-Haakim and others praised him. He died in the year 307 A.H." [End of quote] Imaam Ibn Al-Jaarood was committed to including only authentic Hadeeth reports in his Muntaqa and he arranged the book's reports according to the subjects of Fiqh (jurisprudence). Al-Kattaani said in his Ar-Risaalah Al-Mustatrafah: "�among which are books whose authors' criteria was to include only authentic reports in them aside from what was mentioned above, like the Muwatta� and the two Saheeh books of Al-Bukhari and Muslim." Then he mentioned other ones like the Saheehs of Ibn Khuzaymah and Ibn Hibbaan, and others. Then he said: "�and Al-Muntaqa, i.e. a selection of the Sunan traditions confirmed about the Prophet (saw) about the Sharee'ah rulings, by Abu Muhammad 'Abdullaah ibn 'Ali Al-Jaarood An-Naysaaboori, the Haafidh who studied at Makkah, and who died in 306 or 307 A.H. It is like the Mustakhraj 'ala Saheeh Ibn Khuzaymah in a small volume and its Hadeeth reports amount to about 800. They were further investigated and it was found that he rarely included anything to the exclusion of Al-Bukhari and Muslim. There is also a commentary on the Muntaqa entitled 'Al-Murtaqa' by Abu 'Amr Al-Andalusi." [End of quote]Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah and that Muhammad (saw) is His slave and Messenger.This hadeeth was classified as weak by Shaykh al-Albaani while classifying the ahaadeeth of Mishkaat al-Masaabeeh. Allaah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. It is not permissible to say that what Ibn Al-Qayyim wrote in "The Prophetic Medicine" is based on the Greek Medicine; rather, it is founded on what is mentioned in the guidance of the Prophet (saw) in the matter of treatment. The narrations of the Prophet (saw) which are reported about medical treatment are general, like the narration which reads: "O Slaves of Allaah! Seek treatment. Indeed Allaah has not sent down an illness without sending down a cure for it." [Abu Daawood] There is no doubt that some texts about details of some medicines were reported but they are few, but the principle of medicine is based on experiments. Therefore, if it is confirmed that there is a cure with a particular medicine, then seeking treatment with it becomes permissible even if no evidence is reported in its regard, because in principle all things are permissible [unless the contrary is proven]. Therefore, it is correct to say that this book is about the Prophetic Medicine and it is possible to benefit from it and consider it as a resource book in its field. As regards what Ibn Al-Qayyim mentioned about the Greek Medicine or else, he mentioned this as a way of explaining and detailing some matters, and he did not attribute this to the Prophet (saw) .   Allaah Knows best.
(Source: islam_web)

Answer: 1826 Dear Sr. K. As-salaamu alaykum. Unfortunately, this section doesn't allow us to go in depth in such topics. You can definitively obtain his books through interlibrary loan. Check with your local university's reference librarian and ask about the department that takes care of interlibrary loans. The librarian can usually order you the book for free or for nominal fees from any University Library in the US. If you don't have a University Library close to you, check your public library. Good luck. Thank you for asking and God knows best.
(Source: IslamiCity)

Answer: Praise be to Allah, the Lord of the World; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.Ibn 'Arabi is Muhammad Ibn Ali Ibn Muhammad al-Taae al-Hadimi al-Andalusi al-Mirsi surnamed Muhyiddeen , died in 638 A.H in Damascus. People differ concerning Ibn 'Arabi as follows: (1) some believe that he is a faithful friend to Allah; (2) others believe that he is a disbeliever, and (3) a third group believe that he ranks high in Divine Friendship and ban reading his books, since these contain misguidance and irreligion. Anyway, most scholars dispraise him and warn people not to read his books. Furthermore, a group of grand scholars believe that Ibn 'Arabi is a disbeliever due to bad pieces of writing that are ascribed to him.Imam Taqi al-Deen al-Fasi , died 832 A.H, wrote in his book "al-'Aqd al-Thamin Fi Tareekh al-Balad al-Amin" opinions of scholars that present his disbelief.Also, Imam Burhan al-Deen al-Buqa'I in his book "Tanbih al-Ghubi Li Kufr Ibn 'Arabi" adopted to Imam Taqi al-Deeen's opinion about Ibn 'Arabi .Ibn 'Arabi is a leading personality among those who believe in pantheism; the existence of Allah is identical to the presence of His Creatures. So, the Creator is the Creature and vice versa. Thus, Ibn 'Arabi stated in his books that Pharaoh will be safe from Allah's torture, and so are all pagans and worshippers of idols, since they in fact, worshipped none but Allah.We say that such above-mentioned ideas of Ibn 'Arabi do not only constitute a denial to the Qur'an but also a contradiction to all previous Divine revelations. Here is an example of Ibn 'Arabi 's pantheism: 'The Creator who is for above every imperfection is identical with the creation'. And he said about Nooh's nation: 'If they left worshipping to idols such as wadd, Suwaa, Yaghooth and Ya'voq, they would become ignorant of the right'.He added: 'Allah is present in the worshipped in some form and such a thing could be known by some and unknown by others. So, a scholar could know his god, his form when he worshipped Him'. Ibn 'Arabi said about Hud's nation: 'They won the blessing of nearness of Allah, and were on the straight path'. Ibn 'Arabi also defended Pharaoh saying: 'He died as a believer and free from sins'.       al-Hafiz al-Mizzi (May Allah's Mercy be upon him) said: 'I copied from Ibn 'Arabi 's comments on Allah's statement: {Verily, those who disbelieve, it is the same to them whether you (O Muhammad (saw) ) warn them or do not warn them, they will not believe. Allah has set a seal on their hearts and on their hearings, (i.e. they are closed from accepting Allah's Guidance), and on their eyes there is a covering. Theirs will be a great torment.} [2:6-7] the following:'Those who disbelieve means cover their love', (it is the same to them whether you (O Muhammad (saw) ) warn them or do not warn them) means: 'It makes no difference to them, whether you admonish them or not'. (They will not believe.) means: They don't believe in you, nor take guidance from you, but they take from Us ( Ibn Arabi �).'(Allah has set a seal on their hearts) means: they do not understand except about Allah'. '(and on their hearings) means: they only hear from Allah'. '(and on their eyes there is a covering) means: they do not see anything except that is from Him, not they turn their faces towards Him or what you have, because of what we put in them'. '(Theirs will be a great torment) means: great sweetness'.Now, we sum up sayings of some grand scholars about Ibn 'Arabi , whose opinions become a source of trial and infatuation among a great many Muslims.1) Imam Ibn Daqiq al-'Id said: 'I asked al-Iz Ibn 'Abdus-Salam about Ibn 'Arabi . He said: 'a bad liar Sheikh, who believes that the creation is very ancient (without beginning) and does not prohibit adultery or fornication. 2) Ibn Hajar al-'Asqalani reported that Imam al-Balqini said: ' Ibn 'Arabi is a disbeliever', commenting on one of the latter's words.3) Imam al-Subki said: ' Ibn 'Arabi and his coterie are ignorant and astray people, rebels to Islam and its scholars'.4) Abu Zar'a said: 'There is no doubt that Ibn 'Arabi 's books "al-Fusoos" and "al-Futuhaat" contain frank disbelief. If he continued to believe in his opinions expressed in these books, he would be a disbeliever and would be in the Hell-Fire for ever'.5) al-Zahabi in his "Siar A'laam al-Nubalaa" said: ' Ibn 'Arabi 's book "al-Fusoos" contains the worst form of disbelief that can be on earth'. 'Many of Ibn 'Arabi 's words may be construed and interpreted but not those in his book "al-Fusoos".al-Zahabi added: 'If Ibn 'Arabi recanted his words and writing, before death, then he would win'.As a final word, a Muslim should not be engaged in issuing a ruling on Ibn 'Arabi , whether he is a disbeliever, or has some reason or repents before death. We assure that his writings contain disbelief in Allah. Thus, we warn all people about reading his books.Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger. Ibn Az-Zamalkaani was not the only opponent of Ibn Taymiyyah. Many Ash'ari scholars and bigoted followers of the schools of Fiqh were also his opponents, such as the Maaliki judge Ibn Makhloof, Safiyy Ad-Deen Al-Hindi, and the Shaafi'i scholar As-Subki. This is because of his disagreement with them over the Ash'ari beliefs. Ibn Taymiyyah adopted the opinion of affirming the Names and Attributes of Allaah - without Tashbeeh (i.e. without believing that they resemble the attributes of the creation), Takyeef (i.e. speculating as to "how" the Attributes are manifested), Ta�teel (i.e. denying or negating the Attributes that have been established to be His) and without Ta�weel (i.e. interpreting the Names and Attributes of Allaah in a manner that changes their words from their true context, giving them symbolic meaning which is different from the apparent meaning) - and the like of the creed-related issues about which he adopted opposing opinions to those of the Ash'aris. In addition, Ibn Taymiyyah held some Fiqh-related opinions that were opposed to the opinion of the four Schools of Fiqh such as the ruling on the triple divorce in one instance and the like. The debate between Ibn Taymiyyah and Ibn Az-Zamalkaani was specifically about Al-Aqeedah Al-Waasitiyyah (a book of Islamic creed written by Ibn Taymiyyah). Ibn Taymiyyah succeeded, by the grace and help of Allaah, in clarifying the Truth and clearing his name from their false accusations of Tashbeeh against him. Ibn Katheer commented on the debate, "Then, the debate ended by Ibn Al-Zamalkaani accepting Al-'Aqeedah Al-Waasitiyyah and the Shaykh (Ibn Taymiyyah) went home honored and revered..." For more benefit, please refer to Fatwa 250687.Allaah Knows best.
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. First of all, we should say that it is known that the place of intention is the heart and not the tongue, so the utterance is not the intention; rather, it [utterance] is speaking out loud the intention which is in the heart. Indeed, there is no contradiction between the two Fataawa of Shaykh Ibn Baaz to which you referred because the Fatwa in which he stated that it is an innovation to utter the intention, was a reply to a question about the ruling of uttering the intention in the prayer and not in Hajj and 'Umrah as per the question of that Fatwa in his "Majmoo� Al-Fataawa". We will hereby mention the whole Fatwa from "Majmoo� Al-Fataawa Ash-Shaykh Ibn Baaz" exactly as it is in volume no. 10 page 423: Question: A questioner from Egypt asks: What is the ruling of uttering the intention loudly in the prayer? Answer: "Uttering the intention is an innovation and uttering it loudly is even more sinful; rather, the Sunnah is to make the intention in the heart as Allaah Knows that which is secret and what is even more hidden as Allaah Says (what means): {Say: Will you inform Allaah of your religion while Allaah knows all that is in the heavens and all that is in the earth?}[Quran 49:16] It was not confirmed that the Prophet (saw) or the Companions or any of the most prominent Imaams spoke the intention out loud. From this we understand that uttering the intention is not legislated; rather it is an innovation that has been introduced into the religion." So, dear questioner, you know now that Shaykh Ibn Baaz issued that Fatwa as a reply to a question about uttering the intention in the prayer and not in Hajj and 'Umrah. Rather, the Shaykh is of the view that it is permissible to utter the intention in Hajj and 'Umrah as per the second Fatwa to which you referred. He also said in "Majmoo� Al-Fataawa": "It is not permissible for a person to utter his intention except when especially assuming the state of Ihraam, as it was confirmed that the Prophet (saw) did so. As regards the prayer and the Tawaaf and other acts, then one should not utter the intention in any of them." Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. First of all, you should know that Ibn Hajar, the one who said the last statement, is not Ibn Hajar Al-'Asqalaani, the author of Fat'h Al-Baari, but rather Ibn Hajar Al-Haytami said it in his book Al-Fataawa Al-Hadeethiyyah. It is incorrect to infer the permissibility of Sufi dance from the tradition about the Abyssinian dance, as you already know what Ibn Hajar quoted the majority of scholars as saying. The Kuwaiti Fiqh Encyclopedia reads: "The Hanafis, Maalikis, Hanbalis and Al-Qaffaal from the Shaafi'i School of Fiqh are all of the view that dancing is disliked, justifying that by its lowliness and foolishness, and that it undermines manhood, and it is also vain play. Al-Abiyy said: The scholars interpreted the Hadeeth of the Abyssinians dancing to mean that they were jumping with their weapons and playing with their spears; in conformity with what was reported in the narration: They played in the presence of the Messenger of Allaah with their spears. All this applies if dancing is not accompanied by a forbidden matter like drinking alcohol or exposing one�s 'Awrah (parts of the body that must be covered in Islam), in which case, it would be forbidden by consensus." [End of quote]With regard to the inference for the permissibility of dancing from the report about Ja'far ibn Abi Taalib, then Ibn Al-Qayyim said in Zaad Al-Ma�aad: "As for what was reported in this story that when Ja'far looked to the Prophet (saw) he hopped on one leg as a way of glorifying the Messenger of Allaah (saw) and that the bear-like dancers provided this as evidence for the permissibility of dancing, Al-Bayhaqi said that this was narrated on the authority of Ath-Thawri from Abu Zubayr from Jaabir, but in its chain of narrators to Ath-Thawri there are narrators who are not known. I said, even if this narration is authentic, this is not evidence for the permissibility of bending and swaying and moving like women which is contrary to the guidance of the Prophet (saw) . Perhaps this might have been the habit of the Abyssinians when they glorified their great people, like the marching of the Turks and the like, and Ja�far imitated them in doing that once and then he left it for the Sunnah of Islam, so how can this be compared to jumping, bending, swaying and moving like women, we ask Allaah to guide us." Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad (saw) is His slave and Messenger.Hafiz Ibn Hajar has a book entitled Hidaayat Ar-Ruwaat ila Takhreej Al-Masaabeeh wa Al-Mishkaat, and it is one of his works which many scholars mentioned when they wrote a biography about him, such as As-Suyooti in his book Nathm Al-'Iqyaan fee A'yaan Al-A'yaan. Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad (saw) is His slave and Messenger.When Ibn Hajar classifies a Hadeeth as Hasan, it does not mean that it is weak to him; rather, it means that the Hadeeth is acceptable to him and that it is used as evidence.Dear brother, you have asked us so many questions about the terminology of Hadeeth, and you have wasted our time.We have previously advised you many times that we have many questions whose questioners are waiting for answers, and we are not specialized in teaching the terminology of Hadeeth, and we have advised you to study this science at the hand of a scholar who is specialized in this field.We hope that this question will be the last one in this regard; otherwise, we will be obliged to block your questions.Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah and that Muhammad (saw) is His slave and Messenger. The statement of Ibn Hajar was in the context of addressing the issue of attributing lies to the Prophet (saw) and the stern warnings against lying or taking part in narrating lies and attributing them to him as compared to the gravity of attributing lies to anyone else although both acts are prohibited. He made mention of this point so as to underline whether attributing lies to the Prophet (saw) constitutes kufr in and of itself or whether it is declared kufr if the doer believes it to be allowable. The last view was adopted by the majority of the scholars. He wrote, "The majority of the scholars are of the view that this does not constitute kufr unless one believes that this forbidden thing is permissible." Thus, his statement is related to a specific case; there is no relation between this statement and what the questioner mentioned at the end of his question based on the statement attributed to the majority of scholars by Al-Haafith Ibn Hajar . It is legislatively prohibited to deem lawful what Allaah has deemed unlawful or to deem unlawful what He deemed lawful. Allaah, The Exalted, says (what means): {And do not say about what your tongues assert of untruth, "This is lawful and this is unlawful," to invent falsehood about Allaah. Indeed, those who invent falsehood about Allaah will not succeed.} [Quran 16:116] However, when one declares unlawful what Allaah has deemed lawful and vice versa, he may not bear a sin for that in certain cases and may even be rewarded for that as in the case of ijtihaad (personal reasoning of scholars regarding new cases untackled by the Quran and Sunnah). Shaykh Ibn Taymiyyah wrote, "Also, as for this making unlawful what is lawful and making lawful what is unlawful, if it occurs from a scholar whose intention is to follow the Messenger (saw) but the truth in this matter was not clear to him and he feared Allaah as much as he was able, then Allaah will not take him to task for his mistake. Rather, he will be rewarded for the ijtihaad that he undertook in obedience to his Lord..."

Allaah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger.The statement of the Qaadhi Badr Ad-Deen ibn Jamaa'ah refers to the words of Ibn Taymiyyah concerning seeking help from the Prophet, sallallaahu 'alayhi wa sallam. The whole context indicates that; and Ibn 'Ataa' and others were mentioned incidentally in the report.Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah and that Muhammad (saw) is His slave and Messenger. Ibn Katheer interpreted Al-Barzakh (barrier) to mean dry land in one of the verses and interpreted it to mean a divine barrier that prevents them from mixing together; a barrier that no one can see. At-Tabari reported the two interpretations from some scholars of the Salaf (righteous predecessors), but there is no contradiction between the two matters as both interpretations might be correct. Tafseer Ibn Katheer reads:"Allaah�s saying (which means) {�and He has set a barrier and a complete partition between them}, meaning, between the sweet water and the saltwater; {a barrier}, means a partition, which is dry land, {�and a complete partition}, means a barrier, to prevent one of them from reaching the other. This is like the verse in which Allaah says (what means): {He has let loose the two seas meeting together. Between them is a barrier which none of them can transgress. Then which of the blessings of your Lord will you both deny.} [Quran 55:19-21]; Allaah also says (what means): {Is He [not best] Who made the earth a stable ground and placed within it rivers and made for it firmly set mountains and placed between the two seas a barrier? Is there a deity with Allaah? [No], but most of them do not know.} [Quran 27:61]"Tafseer Ibn Katheer also reads:"(And has set a barrier between the two seas) means, He has placed a barrier between the fresh water and the salty water, to prevent them from mixing lest they corrupt one another. Divine wisdom dictates that each of them should stay as it is meant to be. The sweet water is that which flows in rivers among mankind, and it is meant to be fresh and palatable so that it may be used to water animals and plants and fruits. The salty water is that which surrounds the continents on all sides, and its water is meant to be salty and undrinkable lest the air be corrupted by its smell, as Allaah says (what means): {And it is He Who has released [simultaneously] the two seas, one fresh and sweet and one salty and bitter, and He placed between them a barrier and prohibiting partition.} [Quran 25:53]"At-Tabari favored the last view, as he said in Jaami� al-Bayaan (19/284):"Abu Ja'afar said, 'We have chosen the statement that we have chosen about the meaning of the saying of Allaah: {�and He placed between them a barrier and prohibiting partition} and we did not choose the statement of those who said that its meaning is that Allaah placed a partition of dry land between them because Allaah informed us at the beginning of the verse that He has 'maraja' the two seas; in the language of the Arabs, 'maraja' means 'mixed', as I clarified earlier, so if the dividing barrier between the fresh sea and the sea which is salty and bitter is a land, then there will be no mixing between the two seas in the first place. However, Allaah, the Exalted, informed us that He mixed the two seas, but we know His ability to prevent the salty and bitter sea from spoiling the fresh sea, although they mix with each other. If each of the two seas was separate from the other by land, then there would be no mixing between them and there would be no miracle to draw the attention of the ignorant people about it and to remind them, even though everything that Allaah has created is miraculous and a great admonition and a clear-cut evidence (for the people).'"As regards the Baltic Sea and the Black Sea, then we do not have information to authoritatively assert about them, but we have already mentioned in fatwa 256738 that there might be variations in the salinity of seas. Allaah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah and that Muhammad (saw) is His slave and Messenger. There is no doubt that Darwin's theory of evolution is unfounded both Islamically and by reason. We have already clarified this matter in several fataawa, such as fataawa 4755, 83754 and 86254, so please refer to them. As regards the statement of Ibn Khaldoon, then it needs evidence to support it and does not serve as evidence by itself; so if Ibn Khaldoon said what is contrary to the sharee'ah, then his statements are rejected; indeed, the ultimate reference is the revelation, especially in such matters of the unseen that can only be known by revelation. Allaah says (what means): {O you who have believed, obey Allaah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allaah and the Messenger, if you should believe in Allaah and the Last Day. That is the best [way] and best in result.} [Quran 4:59] On the other hand, the statements of Ibn Khaldoon do not mean what Darwin had meant by his theory  at all; rather, it only indicates that there is some sort of resemblance and that there is a connection between each, of what he called 'stages', with the one that follows it.In addition to that, Darwin's theory suggests that nature created itself by itself; therefore, the atheists seized it as an opportunity to support their corrupt and unfounded beliefs. Allaah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger.There is no contradiction in the statement of Ibn Qudaamah in his book Al-Mughni. He said at the beginning, "If he laughs and two letters are articulated, his prayer is invalid, as well as if he laughs boisterously even without the two letters (being articulated)." After that he said, "Ibn Al-Munthir said, 'The scholars unanimously agreed that laughing invalidates the prayer.�"The statement of Ibn Al-Munthir is interpreted to mean that the prayer is invalidated by laughter if two letters are articulated. An-Nawawi said, "According to our School (Shaafi'i), smiling does not affect the validity of the prayer, nor does laughing if less than two letters are articulated; however, if two letters are articulated, the prayer is invalid. Ibn Al-Munthir reported the consensus of the scholars that the prayer becomes invalid by laughing, but this is understood to mean if two letters (or more) are articulated..."Hence, there is no contradiction between the statement of Ibn Qudaamah and the statement which he attributed to Ibn Al-Munthir at the end.Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alyhi wa sallam, is His slave and Messenger. Perhaps the questioner is asking about Ibn Sayyaad? Many of the Companions and scholars were so confused regarding the identity of this man that they thought he was the Anti-Christ that would appear towards the end of time. This opinion was maintained by 'Umar ibn Al-Khattaab, his son 'Abdullaah, Abu Tharr and Jaabir . It was reported by Muhammad ibn Al-Munkadir that Jaabir ibn 'Abdullaah used to vow that Ibn As-Sayyaad was the Dajjaal. It was also reported that 'Umar used to swear by Allaah in the presence of the Prophet, sallallaahu 'alayhi wa sallam, that Ibn Sayyad was himself the Anti-Christ, and the Prophet, sallallaahu 'alayhi wa sallam, stayed silent about it. [Muslim]However, the predominant opinion according to competent research scholars is that Ibn Sayyaad was a Dajjaal (charlatan) but he is not the Anti-Christ who will appear towards the end of the world. This view was maintained by Ibn Katheer and he supported it by quoting the Hadeeth that was narrated by Faatimah bint Qays Al-Fihriyyah . This Hadeeth is Saheeh (authentic) and narrated by Muslim in his book. The Roman King Heraclius is the one who asked Abu Sufyaan about the characteristics of the Prophet, sallallaahu 'alayhi wa sallam, his ancestors, and followers. This was mentioned in a long Hadeeth that was narrated by Ibn 'Abbaas and his father. In that Hadeeth, Ibn 'Abbaas and his father, said that Abu Sufyaan ibn Harb told him that Heraclius sent a messenger to him with a convoy from Quraysh and asked him the questions mentioned above. [Al-Bukhari]Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the worlds. I testify that there is none worthy of worship except Allaah and that Muhammad (saw) is His slave and Messenger. Imaam Ibn Taymiyyah was not known for having delivered the Friday sermons, because if he was used to deliver them, then this would have become well-known of him, due to his status and high rank. Murshid Al-Hayyaali said in an article entitled 'Ibn Taymiyyah, the Preacher and Orator�:"According to the most preponderant opinion of the scholars, and contrary to what Ibn Battootah, the traveler, said in his memoirs, Imaam Ibn Taymiyyah did not ascend the pulpit to deliver the Friday sermon. However, the Shaykh offered proselytization from all its aspects and in various fields. Perhaps if he had ascended the pulpit, then that would have been recorded in his works and in his noble biography, and his sermons would have been recorded in a book, and it [the book] would have been of great benefit for the Friday preachers in their preaching and admonitions, because the Shaykh was very powerful in providing clear-cut evidence, and because he possessed a remarkable eloquence, and he had great knowledge in all arts and sciences. His enemies testified to this about him, let alone his friends. If he had been known to deliver the Friday Khutbahs, his Friday speeches and admonitions would have been added to his heritage among what he had written and compiled in clarifying the true methodology in creed and morals, in the same manner that his students conveyed his letters and writings to us. It should be noted that the Shaykh sat for preaching and teaching at the age of nineteen."Of course, it is difficult to assert that Ibn Taymiyyah or others never delivered a Friday speech in their life. In any case, this is part of historical research, and is considered a secondary issue that does not lead to any religious benefit.

Allaah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger.What we are aware of is that Shaykhul-Islam Ibn Taymiyyah is among the people who are very precautious about the matter of declaring people to be unbelievers. He made many statements about this; you may for instance refer to Fataawa 91677 and 135063.He does not have two opinions about this so that it can be said that he changed his mind towards the end of his life.If you are referring to what Ath-Thahabi quoted from him in Siyar A'laam An-Nubalaa': "Our Shaykh Ibn Taymiyyah said toward the end of his life, I do not consider any person from this Ummah to be a disbeliever, and he said that the Prophet, sallallaahu 'alayhi wa sallam said, "No one maintains ablution except a believer" so whoever observes the prayers with ablution is a Muslim." [End of quote]All what this means is that he  emphasized the approach that he was following, and it cannot be understood at all that he was following another approach earlier and then changed his mind.Allaah Knows best.
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions. We do not know why Shaykh Al-Islam Ibn Taymiyyah, may Allaah have mercy on him, did not get married. He is not the only scholar who did not get married. There is a group of scholars who did not get married for one reason or another. Some scholars have even edited a book entitled 'Al-'Ulamaa' Al-'Uzzaab' (The Single Scholars) in which a great number of scholars are mentioned. Anyway we think good of them and we try to find excuses for them. It might be that each of them had a reason that no one knows, and so on. It is known, however, that Shaykh Al-Islam Ibn Taymiyyah was imprisoned many times, again and again, so this could be one the reasons which prevented him from getting  married. Allaah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallahu 'alayhi wa sallam, is His slave and Messenger. The statement in reference was quoted by Shaykh Al-Islam Ibn Taymiyyah from 'Uthmaan ibn Saʻeed Ad-Daarimi, and these were not his own words. Shaykh Ibn Taymiyyah said in his book Bayaan Talbees Al-Jahmiyyah:"'Uthmaan ibn Saʻeed Ad-Daarimi said in refutation of Al-Mareesi and his companion, 'Stranger than all this is the analogy you make to determine the size of Allah by measuring the Throne in terms of weight and volume, claiming like a blind boy that if Allah was bigger, smaller, or the same size as the Throne ... Had Allah willed, He would have settled on the back of a mosquito and it (the mosquito) would have found Him light (or it would have carried Him on its back) by His power and the subtlety of His Lordship. How then would it be on a magnificent Throne bigger than the heavens and earth..." It is clear from this quotation that Ad-Daarimi intended by his statement to underline that Allah, the Exalted, is in no need of the Throne or anything else; rather, He is in no need of the worlds and there is no doubt that He is All-Powerful and nothing can challenge Him in the earth or heavens. However, we believe that making such a statement "Had Allah willed, He would have settled on the back of a mosquito" should be avoided and the debate does not need it. We noticed that the past questions of our dear brother revolve around the blameworthy delving into the matters of 'Aqeedah (creed) and asking about allegations and doubtful matters and obsessive whisperings regarding Kufr (disbelief). So we advise the brother to fear Allah and refrain from asking such questions and to ask instead about matters that lead to doing good deeds along with seeking knowledge in the correct manner. Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger. The voluntary prayer after the Friday Prayer is reported to be two Rak'ahs. Ibn 'Umar said that the Prophet, sallallaahu 'alayhi wa sallam, used to perform two Rak'ahs in his house on Friday. [Al-Bukhari and Muslim] Another tradition stated that the Sunnah prayer for it is four Rak'ahs. Abu Hurayrah narrated that the Prophet, sallallaahu 'alayhi wa sallam, said: "Whoever is to pray (Sunnah) after the Friday Prayer should pray four Rak'ahs." [Muslim]Hence, one can perform two Rak'ahs after the prayer and it is even better to perform four Rak'ahs. Shaykhul-Islam Ibn Taymiyyah combined between the two previous narrations as he said, "If one performs voluntary prayers after the Friday prayer in the mosque, let him perform four Rak'ahs and, if he performs them in his house, let him perform two Rak'ahs." This is a good and harmonious combination between the two previously mentioned Hadeeths.Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and messenger. Shykhul-Islam Ibn Taymiyyah was asked about the authenticity of a Hadeeth stating that when one says "La ilaaha illa Allaah", i.e. none is worthy of worship but Allaah, 70,000 times and dedicates its reward to a dead person, he earns salvation from Hellfire, and whether the reward reaches the dead person. He answered, "When a person says "La ilaaha illa Allaah", i.e. none is worthy of worship but Allaah, 70,000 times, less, or more and dedicates its reward to a dead person, Allaah will benefit the dead person with this action; however, there is no authentic or weak Hadeeth to this effect." [Majmoo' Al-Fataawa, 24/324] In the previous question, Ibn Taymiyyah underlined the difference in opinions among Muslim jurists regarding the ruling on dedicating the reward of righteous deeds to a dead person. He then commented, "However, this was not the practice of the righteous predecessors. Instead, when they performed a voluntary prayer, a fast, Hajj or recited the Quran, they did not dedicate the reward of these deeds to the dead Muslims in general or to some of them in particular. Thus, one should not abandon the way of the righteous predecessors but should follow their example, because it is better and more perfect." Ibn Taymiyyah was referring to his statement before that in which he said, "The first Muslim generations used to perform all kinds of righteous deeds prescribed by the Sharee'ah and carry out obligatory and voluntary acts of worship including prayer, fasting, recitation of the Quran, Thikr and the like and they used to supplicate for the believers as enjoined by Allaah and supplicate Allaah for the living and for the dead in the funeral prayers and when visiting the graves and on similar occasions. It was reported on the authority of a number of the righteous predecessors that the supplication upon completing the recitation the whole Quran is answered. It is permissible for a Muslim after completing the recitation the whole Quran to supplicate for himself, one's parents, one's teachers, and for the believers. The same applies to supplicating for the dead while performing night prayers and at other times when supplications are likely to be answered." This is a brief account on Ibn Taymiyyah's opinion in this regard. Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alyhi wa sallam, is His slave and Messenger.Ibn Taymiyyah explained the practices and  customs of Sufism in multiple Fatwas. He gathered all these Fatwas in one volume entitled Kitaab At-Tasawwuf.Although Ibn Taymiyyah praised some Sufis, he was not one of them. He believed that the Waliyys (allies of Allaah The Almighty) are pious Muslims, whether they are the poor, Sufis, scholars of Fiqh (Islamic jurisprudence), scholars, traders, workers, emirs or governors. Allaah The Almighty Says (what means):  {Unquestionably, [for] the allies of Allaah there will be no fear concerning them, nor will they grieve. Those who believed and were fearing Allaah.} [Quran 10:62]Ibn Taymiyyah was not a Sufi even though he praised some Sufis. He also criticized those who claimed to be Sufis, for example, Al-Hallaaj and Ibn 'Arabi. He declared some Sufis as people of Bid'ah (religious innovators) and Zindeeqs (persons professing Islam and hiding disbelief). Scholars who are competent researchers did not consider some people like Al-Hallaaj, to be Sufis.We do not know why Ibn Taymiyyah was buried in a graveyard belonging to the Sufis. He was buried near his brother, Sharaf Ad-Deen 'Abd Allaah . Burying Muslims in Sufi graves is not impermissible because the Sufis are still Muslims. In principle, Muslims should be buried in the graveyards of the Muslims. We know that the graveyard where Ibn Taymiyyah was buried did not exclusively belong to Sufis; rather other non-Sufi Muslims were buried there.Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad (saw) is His slave and Messenger. Shaykh Ibn Taymiyyah did not base his view about the impermissibility of making up for missed prayers on the argument that the one who intentionally missed it is a disbeliever. Rather, he based his view on the argument that the prayer has a fixed and limited time that Allah has specified, so it is not permissible to perform it at a time other than this. The reported texts indicate that only the one who forgot to pray and the one who missed a prayer because he was asleep are ordered to make up for it. Making up is only obligatory by a new commandment, so the one who misses the prayer deliberately lacks the new commandment, and there is no such commandment, so he is not permitted to make up (for the prayer). Also, the order to make up for the prayer is an alleviation which does not suit the one who misses the prayer deliberately; rather, alleviation is permitted in regard to the one who has a valid excuse. He, may Allah have mercy on him, said:"The commandment to make up for acts of worship and the acceptance of making up for these acts is a benevolence and mercy from Allah, and this is suitable for the one who has an excuse, but the one who has committed a major sin by deliberately missing the prayer does not deserve any benevolence or mercy. However, if he repents, then he may follow the example of other people who repented from major sins; he should strive to obey Allah and worship Him as much as possible." He also said, "The scholars differed in opinion about the one who abandons the prayer and fasting deliberately [without any sound excuse] and whether he should make up for the prayer and the fasting? The majority said that he should make up for them. Some of them said: he does not make up for them and it is not valid to make up for them after their time has passed, just like Hajj." There is much discussion and argumentation among the scholars about this issue, so, for benefit, you may refer to the book entitled Kitaab as-Salaah wa Hukm Taarikiha (The Book of the Prayer and the Ruling on the One Who Abandons it) by Ibn Al-Qayyim wherein he discussed this issue in detail and profusely elaborated on it with inference, and he favored the view of his Shaykh, Ibn Taymiyyah, that it is not permissible to make up for the prayer.The view which we adopt here in Islamweb is that it is obligatory to make up for missed prayers, and it is the view of the majority of the scholars. For more benefit, please refer to fatwa 83724.Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the worlds. I testify that there is none worthy of worship except Allaah and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger. Regarding the beard and trimming what exceeds the length of a fist from it, Shaykhul-Islam Ibn Taymiyyah said, "As for the beard, he lets it grow, and if he cuts what exceeds one's fist, then that is not disliked, as mentioned in the report of Ibn 'Umar." [Sharh Al-'Umdah] As for covering the woman's face and hands, he held that it is obligatory to cover them. He said, "...the face, the hands, and the feet, she is not allowed to show them to non-Mahram (marriageable) men according to the most likely correct view of the two scholarly views in this regard. This is contrary to the case before the abrogation; rather, she only reveals the outer garment." [Majmoo' Al-Fataawa] He addressed this topic in more details in a different place, but we did not cite it here in order to avoid a lengthy answer. Allaah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad, (saw) is His slave and Messenger.The statements of Shaykhul-Islaam Ibn Taymiyyah on this issue are consistent and involve no contradiction. He reported the scholarly difference of opinion regarding the merits of the night of mid-Sha‘baan in Iqtidhaa’ As-Siraat Al-Mustaqeem Limukhalafat As-Haab Al-Jaheem. He stated therein that there is nothing wrong with performing voluntary night Prayers on that night. However, he condemned gathering for voluntary night Prayers in congregation on that occasion and believed it to be a newly invented practice. He said: “As for the night of mid-Sha‘baan, it is meritorious. Some of the righteous predecessors used to perform voluntary night Prayers on that night, but gathering for the purpose of congregational worship in the mosques on it is a religious innovation, and the same applies to As-Salaah Al-Alfiyyah (a one-hundred-Rak‘ah congregational Prayer in which Soorat Al-Ikhlaas [Chapter 112 of the Quran] is recited one thousand times).” [End of quote]He also said in Al-Mustadrak ‘ala Majmoo‘ Al-Fataawa: “As for the night of mid-Sha‘baan, it is meritorious, and some of the righteous predecessors used to perform voluntary night Prayers on it, but gathering in the mosques for worship in congregation on that specific night is a religious innovation. The As-Salaah Al-Alfiyyah on the night of mid-Sha‘baan and gathering to perform regular voluntary Prayers in congregation on that night is a religious innovation as well. Instead, they used to perform voluntary night Prayers in their homes. There is nothing wrong if a person is joined by some people occasionally to perform voluntary night Prayers in congregation on that night or other nights without making it a habit. It was narrated that the Prophet (saw) performed voluntary night Prayers in congregation one night with Ibn ‘Abbaas and another night with Huthayfah. The ruler should forbid such innovative gatherings for worship.” [End of quote]The statement by the Shaykh that you mentioned conforms with that as it forbids gathering for that night and states that it is a religious innovation. It reads: “If a person performs (voluntary night) Prayer on the night of mid-Sha‘baan individually or in a private group, like some people from the righteous predecessors used to do, then it is good. As for assembling in the mosques to perform a specific Prayer in congregation – such as offering one hundred Rak‘ahs of Prayer in which Soorat Al-Ikhlaas is recited one thousand times on a regular basis – this is a religious innovation which none of the leading scholars ever recommended.” [End of quote]In the above statement, the Shaykh is saying that it is permissible to perform congregational Prayer on that night if it is performed in such a manner occasionally, like other voluntary Prayers, not on a regular basis like the Taraaweeh congregational Prayers in Ramadhaan, and this is clear; praise be to Allah.Allah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. This narration [in question] is on Ibn Umar . Ibn Saalem Al-Muqaffa' said: "I saw Ibn Umar holding his beard and cutting what is beyond his fist." [Al-Bukhari, Ad-Daaraqutni, and Al-Haakim] Ad-Daaraqutni and Al-Albaani said that this is a sound narration, and Al-Haakim said that it is an authentic narration according to the conditions set by Al-Bukhari and Muslim .Therefore, this narration does not descend less than the status of a sound narration.Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger.The issue is a matter of difference of opinion. The reliable opinion is that he was not doubting. Ibn Katheer said in his Tafseer (interpretation of the Quran): "The scholars have disagreed about this context: is it a context of contemplation or debate. Ibn Jareer narrated from 'Ali ibn Abi Talhah, from Ibn Abbaas what means that it is a context of contemplation; this is the view chosen by Ibn Jareer, providing as evidence the saying of Allaah (which means): {"Unless my Lord guides me, I will surely be among the people gone astray."} [Quran 6:77] ... The truth is that Ibraaheem (Abraham) was in this context debating with his people, clarifying to them the falsehood of their practice of worshipping idols."Ibn Hajar said: "He [Ibraheem] said so in an interrogative manner which was intended to reprimand. It was also said that he said so in order to protest against his people, warning them that things that change are not befitting to be gods; this is the view of most scholars - that he said so to rebuke or ridicule his people; and this is the reliable opinion." [Fat-h Al-Bari]Siddeeq Hasan Al-Qanoogi said: "Moreover, the interpretation of this verse is disputed. It was said that he wanted to establish evidence against his people, as a narrator of the falsehood of their beliefs in order to compel them. It was also said that ["This is my Lord"] means, 'Is this my Lord? I deny that such a thing is Lord.' This is equivalent to the saying of Allaah (which means): {�so if you die, they would be eternal.} [Quran 21:34], i.e. 'would they be eternal?' It was also said that it means: 'And you say, 'This is my Lord', so Ibraaheem left the reporting verb, 'say', unpronounced. It was also said that the intended meaning is: 'This is evidence of my Lord', with the omission of the phrase 'evidence of'." [Tafseer Fat-h Al-Bayaan]It is true that all the Prophets had correct belief in Allaah even before they were made prophets. Imaam Al-Qurtubi quoted Al-Qaadhi 'Iyaadh   as saying: "The correct opinion is that before their prophetic missions, the Prophets were kept safe from ignorance of Allaah and His Attributes and having doubts concerning this. Historical accounts and narratives support the fact that the Prophets were free from this shortcoming since their births. Rather, they were brought up not only upon Tawheed (the Oneness of Allaah)  and faith but also amidst the shining glooms of knowledge and the fragrances of happiness. Whoever reads their biographies from childhood to prophetic mission would realize that, as is known about Moosa (Moses), 'Eesa (Jesus), Yahya (John), Sulaymaan (Solomon) and others, may Allaah exalt their mention; Allaah says (what means): {And We gave him judgment [while yet] a boy.} [Quran 19:12] ; the scholars of Tafseer said that Yahya was given the knowledge of the Book of Allaah while he was still a boy. Ma'amar said that he was two or three years of age, and the children asked him: 'Why do you not play (with us)?' He replied: 'Was I created to play?' He (Al-Qurtubi) goes on to say that 'Iyaadh said: "None of the historians or traditionists have reported that someone was chosen as a prophet while he was known for unbelief or idolatry [before prophethood]. The evidence for this is the historical accounts. Some of them cited as evidence the fact that the hearts have an aversion to those who are known to be like that." Al-Qaadhi said: "And I say that Quraysh accused the Prophet with every lie, and the disbelievers of the past nations discredited their Prophets with every possible lie, as Allaah states in the Quran or as the narrators have reported to us; but we have not found that those people discredited their Prophets for rejecting their gods by condemning them for abandoning what they previously used to agree with them in. If this was the case, they would have been quick to remind them of this and they would have condemned them for abandoning what they used to worship before and for abandoning their gods and what their forefathers used to worship. Since the disbelievers did not mention this to the Prophets, then this is evidence that they have nothing to say about it [as the Prophets did not worship idols before they were made prophets]. If this had happened, this would have been reported to us and they would not have kept silent about it, just as they (the pagans, hypocrites and the Jews at the time of the Prophet (saw) ) did not keep silent about the change of the Qiblah as they said (what means): {"What has turned them away from their Qiblah.} [Quran 2: 142] �" Allaah Knows best.
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions. Ibraaheem An-Nakh'i is one of the well-known Muslim Imaams. His name was Abu 'Imraan Ibraaheem Ibn Zayd Ibn Qays Ibn Al-Aswad An-Nakh'i Al-Yamaani, Al-Koofi. Imaam Ath-Thahabi said about him: 'He was a great Imaam, the most knowledgeable man in Islamic jurisprudence in Iraq, and he was one of the well-known scholars. He was well aware of the knowledge of Ibn Mas'ood, he reported many narrations, he was an honourable scholar and had many virtues.' He had many Shaykhs under whom he studied, among whom are: His maternal uncle Yazeed An-Nakh'i, Masrooq, 'Ubaydah As-Salmaani, Khaythamah Ibn 'Abdur-Rahmaan, Rabee' Ibn Khuthaym, Qaadhi Shurayh, Shareeh Ibn Artaat and Abu 'Abdur-Rahamaan As-Sulami, and other great scholars from the Salaf. He used to enter to the mother of the believers, 'Aa'ishah while he was a boy. The scholars of Prophetic narrations consider him among the Taabi'een (the generation after the companions) but not among their seniors. Al-'Ijli said about him: 'He did not report any narration from the companions but he has seen some of them, and he saw (met) 'Aa'ishah .' Among his students are: Al-Hakam Ibn 'Utaybah, Hammaad Ibn Abu Sulaymaan, Simaak Ibn Harb, Mugheerah Ibn Maqsam, Mansoor, Sulaymaan Al-A'mash, 'Ataa' Ibn As-Saa'ib, and others. Muhammad Ruwaas Qal'aji compiled his Fiqh (Islamic jurisprudence) views in a book in two volumes and he entitled it: "Ibraaheem An-Nakh'i's Fiqh Encyclopaedia." [This book is written in Arabic]. Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger.Prophet Ibraaheem (Abraham) disassociated himself from his father after his death and not during his life because he hoped that his father would become a believer. However, when he died while adhering to disbelief and it became clear to Ibraaheem that his father was among the people of Hellfire, he disassociated himself from him, and he shall do the same on the Day of Judgment.Ibn Jareer narrated that Ibn 'Abbaas said, "Ibraaheem kept asking Allah to forgive his father until he (his father) died and, thereupon, he realized that he is an enemy of Allah."Mujaahid said about the verse: {But when it became apparent to Abraham that his father was an enemy of Allah, he disassociated himself from him.} [Quran 9:114], "It was when his father died." Mujaahid also said, "It became apparent to him that his father was an enemy of Allah when he died as a disbeliever." Qataadah said, "It means that when he died as a disbeliever, he (Ibraaheem) disassociated himself from him."As for the meaning of disassociating himself from him in this context, scholars said that disassociation originally means distancing oneself from a matter that causes harm if one is near to it. Scholars mentioned that Ibraaheem disassociated himself from his father in this worldly life by refraining from seeking forgiveness for him and that he will disassociate himself from him in the Hereafter by denying that he is his father when Allah, The Exalted, transforms him into an ugly form. Allah, The Exalted, will ask Ibraaheem, "O My slave, is this is your father?" Ibraaheem will reply, "No, by Your Might, he is not!"Al-Haafith Ibn Hajar said in Al-Fat-h:"Scholars held different views regarding the time when Ibraaheem disassociated himself from his father. Some said that it was in the life of this world when his father, Aazar, died as a polytheist (idol worshiper). This opinion was cited by At-Tabari from Habeeb ibn Abi Thaabit, from Sa'eed ibn Jubayr, from Ibn 'Abbaas, and its chain of narration is authentic. Another narration says that when his father died, he did not ask forgiveness for him. A similar statement was narrated from 'Ali ibn Abi Talhah, from Ibn 'Abbaas, that he asked forgiveness for him during his life, and when he died, he refrained (from asking forgiveness for him)..."It was also said that he disassociated himself from his father on the Day of Resurrection as he despaired of him when he was transformed, as explicitly stated in the narration by Al-Munthir, as mentioned above. This is also what At-Tabari cited on the authority of 'Abdul-Malik ibn Abi Sulaymaan:"I heard Sa'eed ibn Jubayr say that Ibraaheem will say on the Day of Resurrection, 'O my Lord, this is my father! O my Lord, this is my father!� Upon saying it the third time, he will be taken by the hand, and he will turn to him (his father) only to find him transformed into a hyena, so he will disassociate himself from him. It was narrated on the authority of 'Ubayd ibn 'Umayr that Ibraaheem will say to his father, 'I used to command you (to believe in Allah) in the worldly life, and you disobeyed me, and I will not leave you today so hold fast to my waist.� Aazar will hold fast to his upper arms, but Allah will transform him into a hyena. Upon seeing him as such, Ibraaheem will disassociate himself from him."The two opinions can be reconciled by saying that he disassociated himself from his father when he died as a disbeliever and he refrained from asking for forgiveness for him; however, when he saw him on the Day of Resurrection, he felt sorry for him and asked Allah to forgive him. Then, when he saw him transformed, he despaired of him and disassociated himself from him permanently...Abu Hurayrah narrated that the Prophet, sallallaahu 'alayhi wa sallam, said:"On the Day of Resurrection, a man will meet his father, whose face will be dark and covered with dust. He will ask his father, 'O Father, what kind of son was I to you?� The father will reply, 'You were a good son.� The man will say, 'Will you obey me today?� His father will reply, 'Yes.� The man will say, 'Hold on to my garment.� The father will hold on to his garment and he (the man) will go to Allah Almighty as people are standing before Him. Allah will say, 'O My slave, enter Paradise from any gate you wish.� The man will say, 'O my Lord, and my father (will enter) with me. You promised me not to disappoint me.� Then Allah will transform his father into a hyena, so he will turn away from him. It (the hyena) will fall into Hellfire, and he (the son) will hold his nose (because of the hyena's bad smell). Then Allah, the Almighty, will say, 'O My slave, is this your father?� The man will say, 'No, by Your Might!�" [Al-Haakim graded it saheeh (sound), Ath-Thahabi and Al-Albaani confirmed him]Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the worlds. I testify that there is none worthy of worship except Allaah and that Muhammad, sallallaahu ʻalayhi wa sallam, is His slave and Messenger. This verse refers to the divine command to Muslims to perform Hajj. It has been reported that Prophet Ibraaheem (Abraham) said, "O people, your Lord has taken this as His house (the Kaʻbah), so make Hajj to it."The verse does not intend merely visiting Ibraaheem as a person, nor is visiting him considered part of the rituals of Hajj. Al-Jassaas said, "This verse proves that Hajj was made obligatory at that time because Allaah commanded Ibraaheem to call people to Hajj..."Shaykhul-Islam Ibn Taymiyyah said, "Performing Hajj to the Kaʻbah, which Ibraaheem built and called people to perform pilgrimage to it. The Prophets performed Hajj; Moosa (Moses) and Yoonus (Jonah) and other prophets performed Hajj to it..."Ibn Katheer wrote:"The verse means 'Announce (O Ibraaheem) the pilgrimage to mankind and call them to perform pilgrimage to this House which We have commanded you to build.' It was said that Ibraaheem said, 'O Lord, how can I convey this to people when my voice will not reach them?' It was said, 'Call them, and We will convey it.' So he, stood on his station (Ibraaheem�s Maqaam [place of standing]), on the Hijr (the area adjacent to the Ka�bah enclosed by a low semi-circular wall), on the Safa Mountain, or on the Abu Qubays Mountain, and said, 'O mankind! Your Lord has taken a House, so make Hajj to it.' It is said that the mountains lowered themselves so that his voice would reach all the regions of the earth and that those who were still in their mothers' wombs and their fathers' loins heard his call. The response came from everyone in the cities, deserts and countryside, and those whom Allaah has decreed it for will make the pilgrimage until the Day of Resurrection, 'At Your service, O Allaah, at Your service.' This is a summary of the narrations from Ibn ʻAbbaas, Mujaahid, ʻIkrimah, Saʻeed ibn Jubayr, and others among the righteous predecessors. And Allaah knows best..." [Tafseer Ibn Katheer, 3:221]Allaah knows best.
(Source: islam_web)

Answer: Dear Sr. R. As-salaamu alaykum. There are many reasons for observing the Iddah period among them: 1-to make sure that the woman is not pregnant from her previous husband (whether divorced or deceased) because if she were to get married and get pregnant right away, confusion can occur on the identity of the father of the newborn child, and this can cause problems of lineage and rights of inheritance. 2-the other reason is to increase the waiting period between the divorced couple so that they can rethink their decision and annul the divorce. 3-In the case of death of the husband, in addition to the issue of making sure that the woman is not pregnant, the Iddah is a symbol that she is indeed mourning his death, since during the Iddah, she should not put ornaments nor beautify herself. These are some of the reasons of the Iddah. As to the other part of the question, it is not clear what you mean by �strictly?. Iddah is required in Islamic Law for both young and older women, for the widowed and divorced, and cannot be waived. It is true that in some cultures, women stop all of their activities and remain at home. But the requirements of the Iddah are clear, and cultural factors are not necessarily Islamic requirements. Therefore, a woman, regardless of her age, is allowed to continue on, especially with the necessary aspects of her life. As to the second question, it is not correct that the duration of Iddah on the death of a husband is longer than that observed after a divorce although it may occur as such. For example, if the divorced person?s menstrual cycle is, for example, every 45 days, then her Iddah period is 45 X 3 (135 days) which is longer than the three lunar months period. As to your third question, yes, if a woman was separated (but not divorced) from her husband who passed away during the separation period, she still has to observe it because she was under his bond of marriage. As to your last question, the woman has the right to see all of the men she used to see before her marriage. However, she cannot be alone with the men who are not her Mahram (the ones she cannot marry). Thank you for asking and God knows best.
(Source: IslamiCity)