The hadeeth about the blind man that is quoted as evidence by those who seek to draw closer to Allah (tawassul) by virtue of the dead

Whilst I was reading Saheeh al-Jaami‘ as-Sagheer, I came across a hadeeth (1279) that says: “O Allah, I ask You and I turn to You by virtue of Your Prophet Muhammad, the Prophet of mercy; O Muhammad, I turn by virtue of you to my Lord concerning this need of mine, that it might be met for me. O Allah, or accept his intercession for me.” I was confused about this hadeeth. Is there any evidence in it for those who seek to draw close to Allah (tawassul) by virtue of the dead, as is done by worshippers of graves and their ilk? How can we interpret this hadeeth?.

Praise be to Allaah.

Imam Ahmad and others narrated with a saheeh isnaad from ‘Uthmaan ibn Haneef that a blind man came to the Prophet (blessings and peace of Allah be upon him) and said: Pray to Allah to heal me. The Prophet (blessings and peace of Allah be upon him) said: “If you wish, I shall pray for you; and if you wish, I shall delay that for you and that will be better for you.” [According to another report, he said: “… Or if you wish, you can be patient and that will be better for you.”] He said: Pray for me (now). So he instructed him to do wudoo’ and do it well, then to pray two rak‘ahs and say this du‘aa’ (supplication): “O Allah, I ask You and I turn to You by virtue of Your Prophet Muhammad, the Prophet of mercy. O Muhammad, I turn by virtue of you to my Lord concerning this need of mine, that it might be met for me. O Allah, accept his intercession concerning me and accept my intercession concerning him.” So the man did that and he was healed. Continue reading

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If the angels do not approach the dead body of a kaafir, then how can he be questioned in the grave?

In one of your Fatwas, you stated the following hadith:
“The Prophet (peace and blessings of Allaah be upon him) said: “There are three things which the angels do not approach: the dead body of a kaafir, a man who has perfumed himself with saffron (because this is frivolous and foolish behaviour, and is an imitation of women – Qayd al-Qadeer, 3/325), and a person who is junub, until he does ghusl.” (Narrated by Abu Dawood, 4180; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 3522” (http://www.islam-qa.com/en/cat/68/ref/islamqa/6533) I shared your fatwas with others to depict the importance of Ghusl, but someone asked me back that “if the angels do not approach the dead body of a kaafir, then how will he/she be questioned in graves by the angels??? And if a man/woman is in junub and its time for him/her to die, wont the angel of death approach him/her???” Can you please clarify the issue. I am sure there is a context in which this hadith is to be taken and there is an explanation for it.

Praise be to Allaah.

Abu Dawood (4180) narrated from ‘Ammaar ibn Yaasir (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “There are three whom the angels do not come near: the dead body of a kaafir, a man who smears himself with khalooq and a person who is junub, unless he does wudoo’.”

Classed as hasan by al-Albaani in Saheeh Abi Dawood

What is meant in the hadeeth is that the angels of mercy do not approach these people to bring down a blessing or mercy to them, because they are not deserving of this bounty. What is intended is to put people off their actions and the state they are in, which is a state that deserves the angels of mercy to keep away from them. This is supported by al-Bayhaqi’s version of this hadeeth in his Sunan (9241), in which it says: “There are three whom the angels do not approach with anything good…”

It was also narrated by at-Tabaraani; in his version it says, “The angels do not approach the bier of the kaafir with anything good, or one who is junub until he does ghusl or does wudoo’ as for prayer, or one who has smeared himself with sufrah (a kind of perfume).”

Fath al-Baari by Ibn Rajab, 1/360

It may be understood from the phrase “with anything good” in these two reports that what is meant is the angels of mercy whose coming signals good. Continue reading

Is it permissible to sell autographs of famous people?

Is it halal to sell an autograph of a famous athlete?.

Praise be to Allaah.

Firstly:

In order for a sale to be valid, the fuqaha’ have stipulated that the sold item should be something beneficial. It something is of no benefit, it is not valid to sell it, because it has no value, as there is no benefit in it; his taking money for it comes under the heading of consuming wealth unlawfully.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

Selling that in which there is no benefit is not permissible.

End quote from Majmoo‘ al-Fataawa, 31/224

Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (4/174):

It is not permissible to sell that in which there is no benefit. End quote.

It says in al-Mawsoo‘ah al-Fiqhiyyah (29/148):

The fuqaha’ are of the view that it is permissible to sell birds whose flesh may be eaten, such as pigeons, small birds and so on, because there is some benefit in it. As for selling birds that are not eaten or used for hunting, such as Egyptian vultures, kites, ostriches and crows, that are not eaten, it is not permissible to sell them, because there is no benefit in them and they are of no value, so taking money for them comes under the heading of consuming wealth unlawfully and spending money on them is foolishness. End quote.

An-Nawawi (may Allah have mercy on him) said: Our companions said: It is permissible to sell books of hadeeth, fiqh, Arabic language, literature, permissible poetry that is of benefit, books of medicine and mathematics and so on, in which there is some permissible benefit. Our companions said: and it is not permissible to sell books of kufr because there is no permissible benefit in them; rather they must be destroyed. The same applies to books of astronomy, magic, philosophy and other kinds of forbidden and false knowledge, and selling them is invalid because there is no permissible benefit in them. End quote from al-Majmoo‘, 9/304

What is meant by value that is connected to the benefit is the monetary value of the sold item.  Continue reading

Innovated way of finding out whether a person is afflicted with the evil eye and treating it

I have a question about the evil eye. In my culture (I am originally from Morocco), the women treat the evil eye by this ceremony:
The sick person sits down (on a chair e.g.) while an other person holds a glass of water above his head.
An other person (this can be the same one as the one holding the glass), lights a match and goes around the face of the sick person with it, meanwhile reciting soerat al Faatihah. Note that the match doesnt touch the face of the sick person. After a few seconds, the match is thrown in the glass of water above the head of the sick person and a second match gets lighten.
This is done seven times.
When done, the person who is doing this, takes the glass of water and touches all the matches in the glass. When the matches go to the bottom of the glass, it means that the sick person is afflicted by the evil eye. They usually count the matches on the bottom to estimate how sick the person is. The more matches on the bottom, the sicker he is.
After this ceremony, people assume that the sick person is cured. I think this is very untrustworthy, because I never read something about a glass and matches to treat the evil eye. Can you please tell me whether this has a basic in islam or not?.

Praise be to Allaah.

The method mentioned of finding out whether a person has been afflicted with the evil eye and treating it is an innovated method (bid‘ah) and a reprehensible practice; it is not permissible to do it and it should be forbidden and warned against. It is more like witchcraft and devilish tricks than ruqyah as prescribed in Islam or regular medical treatment.

Islam, praise be to Allah, did not omit anything that concerns people but it has discussed it and explained it clearly. But the Shaytaan still manages to mislead some people because of their ignorance of Islam and the ways of bid‘ah (innovation) that they are following.

Ruqya may be done by reciting al-Faatihah, and reciting al-Faatihah as a remedy for sickness is something that has been prescribed in sharee‘ah, but not in this innovated fashion.

See the answer to question no. 21581 and 132386

Believing that something is a means when Allah has not made it a means – either according to Islam or the laws of nature that He has decreed – is a kind of shirk. An example of that is regarding something as a sign of healing or sickness, or of success or failure, when there is no shar‘i or physical connection between the two. Continue reading

The reason for doing wudoo’ after eating camel meat

What is the reason for doing wudoo’ after eating camel meat?.

Praise be to Allaah.

Firstly:

It is proven that the Prophet (blessings and peace of Allah be upon him) enjoined doing wudoo’ after eating camel meat, but he did not explain the reason why. We know that Allah, may He be glorified, is Most Wise and All Knowing, and He does not prescribe anything for His slaves except that which is good and is in their best interests in this world and the Hereafter, and He does not forbid to them anything but that which is harmful for them in this world and the Hereafter.

What the Muslim should do is accept the commands of Allah, may He be glorified, and His Messenger (blessings and peace of Allah be upon him) and act upon them, even if he does not know the exact reason behind them. Similarly, he has to refrain from that which Allah and His Messenger have forbidden, even if he does not know the exact reason behind it, because he is a slave who is commanded to obey Allah and His Messenger (blessings and peace of Allah be upon him). He was created to do that, so he has to obey and submit, whilst believing that Allah is Most Wise and All-Knowing. If he finds out the reason behind it, then that is good upon good.

End quote from Majmoo‘ Fataawa ash-Shaykh Ibn Baaz (10/157) Continue reading

Holding the vessel in the left hand and supporting it with the right hand when drinking

If your right hand is occupied when eating and you want to drink some water, is it permissible to hold the cup in your left hand and to support it with the right hand when drinking? How did the Prophet (blessings and peace of Allah be upon him) drink whilst eating?.

Praise be to Allaah.

It is proven in the Sunnah that we are instructed to eat and drink with the right hand, and we are forbidden to do that with the left hand. It was narrated from Ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “When one of you eats, let him eat with his right hand, and when he drinks, let him drink with his right hand, for the shaytaan eats with his left hand and drinks with his left hand.”

Narrated by Muslim, 2020

It was narrated from Jaabir ibn ‘Abdullah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Do not eat with the left hand, for the Shaytaan eats with the left hand.”

Narrated by Muslim, 2019.

If a person needs to use both hands, there is nothing wrong with that because of the report which says that the Prophet (blessings and peace of Allah be upon him) drank from a waterskin and a bucket, which usually needs both hands. Hence the scholars granted a concession allowing the use of both hands when necessary.

An-Nawawi (may Allah have mercy on him) said: Our companions said: if he drinks with both hands cupped and has a ring of silver on his finger, there is nothing wrong with that.

End quote from al-Majmoo‘, 1/316

Al-Qurtubi (may Allah have mercy on him) said in his commentary on the verse (interpretation of the meaning): “except him who takes (thereof) in the hollow [ghurfatan] of his hand” [al-Baqarah 2:249]: Some of the commentators said: al-gharfah means in the hollow of one hand and al-ghurfah means in the hollow of both hands. And some commentators said that both mean the same thing.

‘Ali (may Allah be pleased with him) said: Hands are the cleanest of vessels.

The one who wants to consume only that which is halaal nowadays with no doubts whatsoever should drink with his hands water from springs and rivers at any time of night or day.

End quote from Tafseer al-Qurtubi, 3/253, 254

If you carry the cup in both hands, you should mostly use the right hand with the support of the left, not the other way round, so that the left hand will not be the main one with the right hand following or supporting it.

And Allah knows best. Continue reading

He wants her as a second wife without telling the first; should she accept?

I am divorced with children . somebody has proposed me to be his second wife without telling his first wife.. but i am afraid he wont be fair since he is already out of town a lot..
would it be permissible to me to inform the fist wife (since i know her) to let her know about the situation .. i feel is the only way i would accept this marriage.. knowing that he does not have to lie about where he is and so on..
please advice.

Praise be to Allaah.

Firstly:

You should choose for yourself a man who is of good character and religiously committed, as the Prophet (blessings and peace of Allah be upon him) said: “If there comes to you one whose religious commitment and attitude pleases you, then marry [your female relative who is under your care] to him, for if you do not do that, there will be tribulation on earth and much corruption.” Narrated by at-Tirmidhi (1084) from the hadeeth of Abu Hurayrah (may Allah be pleased with him)’classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.

This may be found out by researching about the man and asking his friends and neighbours, and the imam of his mosque; you should not base your decision on emotions or unverified claims.

If you are fortunate enough to find a man who is of good character and is religiously committed, then you have been blessed with something good. This is the one who is expected to be fair and just, and to fulfil duties and obligations. Continue reading

Ruling on working as a security guard for a building in which there is an insurance company

I work as a security in the city of London.The building that i work it belongs to a landlord, therefore this landlord rents the space of this building to any company that is wishing to rent the place.the landlord as an owner provides a management team for this building to run the building, and this includes electricians, maintenance, security and other people that are needed to run this building. Because of the area located most of the companies that rent the space of this building are insurance companies. is it allowed to work as a security guard for this building considering that the rent is being paid by the insurance companies, and my wages are being provided by this rent which is paid from the insurance companies even though i do not deal directly with the insurance companies?.

Praise be to Allaah.

Working in commercial insurance companies is haraam, even if the work is as a security guard, because that comes under the heading of cooperating in sin and transgression. Allah, may He be exalted, says (interpretation of the meaning):

“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”

[al-Maa’idah 5:2].

See also the answer to question no. 40336

With regard to working as a security guard for a building or marketplace in which there is an insurance company, what appears to be the case is that it is permissible, because the insurance company in this case is only part of the building, and the basic principle is that there may be overlooked with regard to that which is part of something that which may not be overlooked otherwise.

So it does not matter that part of your salary may come from the money that the building owner gets from the insurance company, because your salary is in return for your work, which is permissible, as stated above.

And Allah knows best. Continue reading

She wants to marry a man but her mother rejected him

I wanted to b a second wife but my mum is against it,then i found some one else but hes not from my state and she’s still against him too. what should I do? I love him very much. should I obey her again?.

Praise be to Allaah.

Firstly:

It is well known that the marriage contract should be done by the woman’s guardian, namely her father, then her son if she has one, then her grandfather, then her brother, according to the order of closeness of male relatives on the father’s side. The mother cannot act as the guardian in the case of marriage, although the mother is greatly entitled to honour and kind treatment, and it is obligatory to obey her, whereas marriage to a particular man is not obligatory. Hence you should try to convince your mother to agree to you marrying this suitor – if he is acceptable in terms of religious commitment and character – and you can point out to her his good qualities and the advantages of marrying him. If she agrees to that, all well and good. But if she insists on rejecting him, then you are obliged to obey her and honour her.

Secondly:

The suitor or fiancé is a stranger (non-mahram) to the woman to whom he has proposed marriage, so it is not permissible for there to be any relationship between them or any meeting, shaking hands or being alone together. If your saying that you love him very much is because you have heard good things about him or that has come about without committing any haraam actions, then there is no sin on you, but if it is love that stems from any haraam actions such as looking or spending time together, then what you have to do is repent to Allah, may He be exalted, and avoid the things that lead to fitnah and haraam actions.

Whatever the case, what you must do now is cut off contact with him and treat him as a stranger with whom you have no relationship, until the marriage contract is done.

We advise you to fear Allah, may He be exalted, remember that He is always watching, and ask Him to bless you with a righteous husband.

And Allah knows best. Continue reading

Ruling on selling iTunes and internet cards for more than their price

May Allah bless your efforts. What is the ruling on the cards with which you can buy apps and so on for the iPhone from the Appstore (the cards are called iTunes cards)?
These cards are sold for a lower or higher price than what is mentioned on the card. If the answer is that they are haraam, I hope you can explain the difference between them and the pre-paid cards sold by telecoms companies that you have said in a fatwa are permissible to sell for a lower or higher price than what is mentioned on the card …(fatwa no. 111995).

Praise be to Allaah.

It is permissible to sell iTunes cards for the same amount as is written on the card or for more or for less. It is also permissible to sell them for instalments to be paid at a later date, because they are not the same as cash in which it is stipulated that they should be of the same value and the exchange must be completed on the spot. Rather it comes under the heading of selling the benefit. There is no difference between them and phone cards or cards for internet access and the like in which there are some costs involved in producing the card that the purchaser buys, so these cards are for some benefits and there is some work and effort involved in producing them, so there is nothing wrong with selling them for more or less than the amount written on the card.

And Allah knows best. Continue reading