Basic Tenets of Faith
Shar‘i evidence that the one who is ignorant is excused with regard to issues of shirk and kufrIs the ignorant person excused with regard to issues of shirk and kufr? I know that you have stated on your website that such a person is excused, but I want to know in some detail the evidence which indicates that the ignorant person is excused with regard to matters of belief and shirk.
Is there scholarly consensus on all ten things which nullify Islam that were mentioned by Imam Muhammad ibn ‘Abd al-Wahhaab?Is there scholarly consensus on all ten things which nullify Islam that were mentioned by Imam Muhammad ibn ‘Abd al-Wahhaab?
He swore that if he did such and such, he would die a disbeliever, then he did that thing, then he died, so has he died a disbeliever?In the hadith it says that the Prophet (blessings and peace of Allah be upon him) said: “Whoever swears deliberately and falsely that he belongs to a religion other than Islam is as he said, and if he is telling the truth he will not return to Islam soundly.” So if a man swore by Allah that he would stop doing something, and that if he went back to it then he would die a disbeliever, then he died, did he die a disbeliever?
What is the ruling on wearing a cross in order to conceal one’s identity in the airport?Some Muslims find themselves forced to flee from their country because of war and other reasons, so they resort to travelling to Europe using a forged passport showing a European nationality, but in order that the airport employees will not have doubts about them, some of them wear a cross when entering the airport. What is the ruling on wearing a cross in this situation?
Extraordinary events that happen at the hands of non-Muslims are a test and a trialWhat is the ruling on the following incidents? 1. A priest or monk puts the cross on the face of a blind Muslim child, and speaks in the name of Christ, and he sprinkles water on him, and he gains his sight. Is this not real, and is it only acting, or is it real and did he use magic to restore the child’s sight, or does it happen by the wisdom of Allah? 2. A Christian nun called upon a dead saint, asking him to heal her of Parkinson’s disease, and he answered her prayer. Please note that he was dead, and the disease disappeared and she was healed. Is this a lie or a true story? What should we Muslims do and believe when we see disbelievers, such as priests and monks, treating the sick with the cross, and in the name of Christ, then healing takes place? Should we say that it is magic and charlatanry and tricks, or should we say that it is acting, or should we say that this healing came from Allah alone, based on divine wisdom and as a test for the believers?
Ruling on Uttering Words of Kufr with Changes in Words or LettersMy question is about some misguided people in my country. They play with words and phrases of disbelief (kufr) – Allah forbid – and say that it is not disbelief. For example, they change one letter in a phrase, so that it sounds like a phrase that constitutes disbelief. Am I right to tell them off or not? I ask Allah, the Most High, the Almighty, to forgive me for everything.
Every monotheist will enter Paradise, so why should the Muslims strive?Someone said to me: I heard Shaykh ‘Adnaan Ibraaheem say: All the Muslims will enter Paradise, so do whatever you wish. He said to me: Why should we pray, when we will all enter Paradise?
On the issue of whether ignorance is a valid excuseI have some relatives who are Sufis, and they follow whatever their shaykh tells them, because they believe he is a man of knowledge. They have practices that come under the heading of major shirk, but they do that on the basis of their own interpretations. They do not know the Arabic language, but they have a translation of the meanings of the Qur’an in their mother tongue, although they do not read it. I have read that there is no valid excuse for a Muslim to commit major shirk; that is, if he is able to read the Qur’an and is able to find a copy of the Qur’an in the land where he is living, or if he is able to make contact with the scholars and ask them, and refer issues to them. Is it obligatory for me to regard them (my relatives) as disbelievers? Or do I have to warn against regarding them as disbelievers?
Her husband denounced her as a disbeliever because she will not denounce people as disbelieversI am married with five children. After twenty years of marriage, my husband made accusations against me with regard to my religious commitment. He said: you must denounce the disbeliever as such after he shows his disbelief. I said: I will not denounce anyone as a disbeliever until after I have proof and there are no impediments to doing so; I have to know what is intended by his actions or words. He said: You are a Murji’ah (one who does not believe that there is a connection between faith and deeds); you say that the action is disbelief but the one who does it is not a disbeliever. He does not make any allowances for anyone who may be ignorant, and he thinks that all the people nowadays are disbelievers, because they do not denounce Taghoot (rulers who do not implement sharee‘ah) as disbelievers. But I say: Anyone who outwardly appears to be Muslim is a Muslim, and his true state is for Allah to judge. But my husband says that I must denounce my parents as disbelievers. If anyone comes to propose marriage to my daughter, my husband discusses this idea to him and if he does not accept it, he turns him away. What is the solution? He has denied all my rights. I said to him: In my view you are a Muslim, and I treat you as a Muslim husband, because I fear Allah, but if you deem me to be a disbeliever, then that is your decision. How should I deal with him? Please advise me on the basis of your knowledge. Please note that I live in Europe, and I do not have any family or any other country to which I may go.
Weakness of the hadeeth “The bonds of Islam and the foundations of the faith are three…”I read on this website, in one of your answers, that the one who does not fast Ramadan is still a Muslim. So how do you explain the hadeeth that was narrated from Ibn ‘Abbaas (may Allah be pleased with him) in which it says: “The foundations of Islam are three: testimony that there is no God but Allah, prayer, and fasting Ramadan. Whoever forsakes one of them has disbelieved.”? Narrated by Abu Ya‘la, al-Haythami, and Imam adh-Dhahabi in Kitaab al-Kabaa’ir.
The hadith “Woe to ‘Ammaar; he will be killed by the transgressing group; he will be calling them to Paradise and they will be calling him to Hell,” and refutation of the specious argument which quotes it to cast aspersions upon Mu‘aawiyahSome of the Raafidis quote the hadith “Woe to ‘Ammaar; he will be killed by the transgressing group; he will be calling them to Paradise and they will be calling him to Hell” which appears in al-Bukhaari, and there is, frankly, an argument for them in this hadith to support their claim that Mu‘aawiyah (may Allah be pleased with him) was a kaafir, and there are not many answers to this flawed argument on the Internet. I hope that you can highlight the flaws in this argument.
Can he continue to follow the Hanafi madhhab, and how can he determine which view is correct?I have grown up in a community of people following barelwi aqida and Hanafi fiqh, I have come to realise that its wrong and repented and changed my aqida but because there are no imams or learned muslims upon correct aqida in my community it makes it difficult to learn the strongest opinion in matters. I am already aquainted with hanafi fiqh so my question Is it permissible for me to continue following Hanafi fiqh whilst having correct aqida?
Is testifying that Muhammad is the Messenger of Allah equal to testifying that there is no god but Allah?I bear witness that there is no god but Allah *and* I bear witness that Muhammad is the Messenger of Allah. My question is: does the conjunction “and” (wa in Arabic) indicate that the two phrases are equal, and is it valid to say that testifying that Muhammad (blessings and peace of Allah be upon him) is the Messenger of Allah equal to testifying that there is no god but Allah?
Will the Qur’an testify, on the Day of Resurrection, against those who went against it as it will testify for its companions (those who read it and acted upon it) and intercede for them?There are several hadiths which says that the Quran will intercede for the one who reads it; are there any hadiths which say that the Quran will be a witness against some people?
The abhorrent nature of shirkWhat is meant by the words of Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him): The description of being a mushrik [one who associates others with Allah] is valid and is confirmed even if the message has not reached him, because he is associating others with his Lord and regarding false gods as being equal to Allah?
Guidelines regarding the kind of misinterpretation that does not constitute kufr on the part of the one who follows that misinterpretation, and some other comments on this issueOn your website you have discussed very well in detail, in several fatwas, the issue of excusing the one who follows mistaken notions on the basis of ignorance and how to establish proof with regard to this matter (so that he has no excuse to keep following that mistaken notion). But I did not find any clear guidelines on this site with regard to how we should approach the issue of one who bases his view on a misinterpretation. I have read about this matter but I found some contradictions when applying what I have read by some scholars who discuss the right approach. For example, some scholars say that if their misinterpretation of a text is a valid interpretation from a linguistic point of view, then we may excuse them on that basis, but if it is not valid from a linguistic point of view, then we cannot excuse them and we should regard them as kaafirs. But when it comes to the application of this guideline to the Ash‘aris, who interpret the idea of istiwa’ (Allah’s rising above the Throne) as meaning that He “gained control”, you find that when refuting them, they say: this is something for which there is no linguistic basis, yet despite that they do not regard as kuffaar those who deny the idea of Allah being Most High, even though Shaykh al-Islam (Ibn Taymiyah) narrated from Abu Haneefah the view that the one who denies the idea of Allah being Most High is a kaafir. We would like some clarification with regard to the scholars judging many sects, such as the Jahamis and Qadaris, as kaafirs. Is it proven from any of the scholars that he regarded the Ash‘aris as kaafirs?
Any Difference between ‘In Sha Allah’ and ‘Bi Idhnillah’?Which is better when I say that I am going to do something – should I say “Bi idhnillah (by Allah’s leave)” or “In sha Allah (if Allah wills)”? Which of them is better, whether it has to do with my worldly affairs or religious affairs? Or is the matter subject to further discussion, so that regarding my religious affairs, for example, I should say “Bi idhnillah” and regarding my worldly affairs, I should say “In sha Allah”? Or is there no difference?
Definition of the Islamic character and its main features, and a warning against spoiling or distorting itWe often hear or read about the human character as discussed by the non-Muslims, to the point that we almost feel that they have a virtual monopoly and are ahead of us in this matter, and we do not know whether what they teach to people is in accordance with, or contrary to, Islam and the Qur’an and Sunnah! What is the Islamic character? What are its characteristics? How can we teach it to people? Is it the matter of belief (‘aqeedah) or purifying the soul (tazkiyat an-nafs) or does it have to do with education? How does this Islamic character motivate one and raise ambitions in a practical way? What is the relationship between the Islamic personality and the “science” of neuro-linguistic programming? Does this new science have any negative or positive impact on our character?
Does the death of an elderly person cause calamity or a decrease in barakah (blessing) for his surviving family members?We have a saying in our culture when elderly people die; they say that calamity will befall the surviving family members. They also say that their death will cause a decrease in Allah’s blessing (barakah) for the surviving relatives. How can we understand these words in accordance with Islam? Is what they say correct?
What Is the Evidence that Islam Is True?I want to be a real Muslim, and that is why I am asking this question: what reason is there for adhering to Islam? In other words, if I were living at the time of the Prophet (blessings and peace of Allah be upon him), and I heard him calling people to this religion, what would motivate me to believe his message and what he brought of the Quran and Sunnah? Moreover, I do not understand the Quranic challenge (interpretation of the meaning): “Let them then produce a recital like unto it (the Quran) if they are truthful” [at-Tur 52:34]. What I understand is that if anyone writes a book on a particular topic, it will be like any other book on the same topic, even if it is different in some minor aspects. So what is so miraculous in the Quran? It may seem strange that such a question comes from a Muslim, but Allah knows best about my intention.