Author: Salafi Knowledge

Is It Permissible to Declare a Specific Person a Disbeliever if They Do an Excommunicable Act?

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Sh. Ibn al-ʿUthaymīn رَحِمَهُ اللهُ said, “If the pre-requisites of excommunication are fulfilled with respect to him, it is permissible to declare disbelief on him specifically, and if we did not do that, the description of apostasy would never be applied to anyone. Thus, he is treated as an apostate in this world with respect to the rulings of this worldly life. As for the rulings of the Hereafter, they are mentioned in a general sense and not specifically, this is why Ahl al-Sunnah say,

‘We do not testify for anyone [as being in] Paradise nor the Fire except for the one whom the Prophet ﷺ testified.’

Likewise, we say, whoever fasts Ramaḍān out of faith and expectation, his coming and previous sins are forgiven, however we do not declare this for a specific person. This is because the ruling connected to the descriptions are not applied to individuals except when the pre-requisites of its application are fulfilled and its preventative factors are removed.”

Source: Majmūʿ Fatāwá wa Rasāʾil Faḍīlat al-Shaykh Muḥammad b. Ṣāliḥ al-ʿUthaymīn, 2:125, no. 219.

Is It Permissible to Declare a Person Specifically as Being a Disbeliever?

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Sh. Ibn al-ʿUthaymīn رَحِمَهُ اللهُ said, “Yes, it is permissible for us to declare a specific person to be a disbeliever if the causes of disbelief are confirmed. Hence, if we see a man rejecting messenger-ship (al-risālah), or a man who permits seeking judgement from a false deity (ṭāghūt), or a man who permits ruling by other than what Allāh revealed, and he says it is better than the ruling of Allāh after the proof has been established against him, then we judge him to be a disbeliever. Thus, if we find the causes of disbelief, and the pre-requisites are confirmed, and the preventative factors are removed, then we excommunicate the person specifically, and we make it binding on him to return to Islām, or he is executed.”

Source: Majmūʿ Fatāwá wa Rasāʾil Faḍīlat al-Shaykh Muḥammad b. Ṣāliḥ al-ʿUthaymīn, 2: 124-125, no. 218.

What Are the Conditions of Takfir? And What is the Ruling on One Who Does an Excommunicable Act Jokingly?

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Sh. Ibn al-ʿUthaymīn رَحِمَهُ اللهُ said, “Excommunication of a Muslim as a ruling has two prerequisites:

[1] Establishing the proof of that thing being excommunicable.

[2] Application of the ruling on one who does that, such that he is knowledgeable of it and intended it. If he was ignorant, he is not excommunicated. This is based on His, Exalted be He’s statement:

وَمَن يُشَاقِقِ ٱلرَّسُولَ مِنۢ بَعْدِ مَا تَبَيَّنَ لَهُ ٱلْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ ٱلْمُؤْمِنِينَ نُوَلِّهِۦ مَا تَوَلَّىٰ وَنُصْلِهِۦ جَهَنَّمَ ۖ وَسَآءَتْ مَصِيرًا ۝١

{And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers, We shall leave him on his chosen path and burn him in Hell – what an evil destination} [al-Nisāʾ (4): 115].

And His statement:

وَمَا كَانَ ٱللَّهُ لِيُضِلَّ قَوْمًۢا بَعْدَ إِذْ هَدَىٰهُمْ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَ

{And Allāh would not let a people stray after He has guided them until He makes clear to them what they should avoid. Indeed, Allāh is Knowing of all things} [al-Tawbah (9): 115].

And His statement:

وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًۭا

{And We never punish until We have sent a Messenger} [al-Isrāʾ (17): 15].

However, if he is negligent by abandoning learning and seeking clarification then he is not excused. For example: it reaches him that this action of his is disbelief, but then he does not verify it, nor research it, in that case he is not excused.

If he did not intend to do the excommunicable act, then he is not excommunicated for that. For example: if he is forced to do [an act of] disbelief while his heart is sure with faith, or his mind was overcome and he did not know what he was saying due to extreme joy or its like, like the owner of the camel which wandered off, so he lay down under a tree awaiting death, then he finds it standing before him so he takes hold of its nose-string and says ‘O Allāh, You are my slave, and I am Your Lord’ – he makes a mistake due to extreme joy.

However, whoever does an excommunicable act jokingly, he disbelieves because he intended that as the scholars have determined.”

Source: Majmūʿ Fatāwá wa Rasāʾil Faḍīlat al-Shaykh Muḥammad b. Ṣāliḥ al-ʿUthaymīn, 2: 125 – 126, no. 220.

What Is the Correct Opinion Regarding Women Attending Jumuʿah Prayer? By Sh. Ibn ʿUthaymīn رَحِمَهُ اللهُ

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Sh. Ibn ʿUthaymīn رَحِمَهُ اللهُ said:

“The weightier view is that it is not prescribed as a sunnah for her to attend the Jumuʿah prayer, nor any other prayer except for the ʿĪd prayer, for the Prophet ﷺ commanded women to go out for the ʿĪd prayer. Anything other than that is permitted (مُبَاح) but it is not something desirable.

It is obligatory upon the woman, if she goes out for ʿĪd prayer or other prayers, or for a need in the market, that she goes out without displaying beauty and unperfumed, and that she walks modestly.”

Source: Majmūʿ Fatāwá wa Rasāʾil Faḍīlat al-Shaykh Muḥammad b. Ṣāliḥ al-ʿUthaymīn, 16: 35, no. 1192.

Is It Obligatory to Attend the Khuṭbah (Sermon) If It is In a Language Other than Arabic? By Sh. Ibn ʿUthaymīn رَحِمَهُ اللهُ  

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Sh. Ibn ʿUthaymīn رَحِمَهُ اللهُ  said:

“The apparent (meaning) of His تَعَالَىٰ statement:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نُودِىَ لِلصَّلَوٰةِ مِن يَوْمِ ٱلْجُمُعَةِ فَٱسْعَوْا۟ إِلَىٰ ذِكْرِ ٱللَّهِ وَذَرُوا۟ ٱلْبَيْعَ ۚ ذَٰلِكُمْ خَيْرٌۭ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ ۝٩

[الجمعة (٦٢): ٩]

{O you who have believed, when the call (to prayer) is made on Friday, proceed to the remembrance of Allāh and leave off your trading. That is better for you, if you only knew} [al-Jumuʿah (62): 9] is that it is obligatory to attend even if the khaṭīb (one delivering the khuṭbah) speaks in other than Arabic and the attendee does not comprehend it.

This is why we say to the deaf, attend the khuṭbah even if you cannot hear. We also say to the attendee, do not speak while the Imām is delivering the sermon, due to the generality of the prohibition on speaking while the Imām is delivering the sermon, (this is the case) even if the attendee is deaf, or does not understand the language of the khaṭīb.”

Source: Majmūʿ Fatāwá wa Rasāʾil Faḍīlat al-Shaykh Muḥammad b. Ṣāliḥ al-ʿUthaymīn, 16: 35, no. 1191.

What is the ʿAqīdah of the Salaf Regarding the Qurʾān? By Sh. Ibn ʿUthaymīn رَحِمَهُ اللهُ

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Sh. Ibn ʿUthaymīn رَحِمَهُ اللهُ said:

“The ʿaqīdah (creed) of the Salaf regarding the Noble Qurʾān is like their ʿaqīdah regarding the rest of Allāh’s Names and Attributes, which is an ʿaqīdah built on what is indicated by the Book of Allāh and the Sunnah of His Messenger ﷺ.

All of us know, that Allāh سُبْحَانَهُ وَتَعَالَىٰ described the Qurʾān as being His Speech, and that it is revealed from Him. He تَعَالَىٰ said:

وَإِنْ أَحَدٌۭ مِّنَ ٱلْمُشْرِكِينَ ٱسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ كَلَـٰمَ ٱللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُۥ

[التوبة (٩) : ٦]

{And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the Speech of Allāh, then escort him to his place of safety} [al-Tawbah (9): 6].

The intent of the Speech of Allāh here, without doubt, is the Noble Qurʾān, and He تَعَالَىٰ said:

قُلْ نَزَّلَهُۥ رُوحُ ٱلْقُدُسِ مِن رَّبِّكَ

[النحل (١٦) : ١٠٢]

{Say, (O Muḥammad), “The Pure Spirit (i.e., Jibrīl) has brought it down from your Lord} [al-Naḥl (16): 102].

And Allāh عَزَّ وَجَلَّ said:

إِنَّ هَـٰذَا ٱلْقُرْءَانَ يَقُصُّ عَلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ أَكْثَرَ ٱلَّذِى هُمْ فِيهِ يَخْتَلِفُونَ ۝١٠٢

[النمل (٢٧) : ٧٦]

{Indeed, this Qurʾān relates to the Children of Israel most of that over which they disagree} [al-Naml (27): 76].

So the Qurʾān is the Speech of Allāh تَعَالَىٰ in wording and meaning; Allāh spoke it in a real sense, and He spoke it to Jibrīl the trustworthy one. Then Jibrīl descended with it, upon the heart of the Prophet ﷺ, so that he could be from the warners in a clear Arabic tongue.

The Salaf believe that the Qurʾān is revealed [in the sense that] Allāh sent it down upon Muḥammad ﷺ in instalments, over 23 years, according to what Allāh’s wisdom necessitated. Furthermore, some of the revelation came down due to a particular cause necessitating its revelation (سَبَبِيًّا), and some of it came down without a particular cause (اِبْتِدَائِيًّا), and some of it would come down narrating a condition that had passed amongst the Prophet ﷺ and his Companions, and some of it would descend regarding legal rulings unconnected to a particular cause, according to what the people of knowledge in this field mention.

Thereafter, the Salaf say that the Qurʾān initiated from Allāh, and to Him it will return at the end of time – this is the view of the Salaf regarding the Noble Qurʾān.

It is not hidden to us, that Allāh تَعَالَىٰ described the Noble Qurʾān with great descriptions: He described it as full of wisdom, as noble, as great, and as glorious. These descriptions with which Allāh described His Speech, are for those who grab hold onto this Book and act upon it externally and internally, for indeed Allāh will bring about for him glory, greatness, wisdom, honour, and authority, which those who do not hold onto the Book of Allāh will not have. This is why I call upon, from this minbar, all of the Muslims; both rulers and ruled, scholars and commonfolk, to grab hold onto the Book of Allāh externally and internally so that they may have honour, aid, glory, and domination all over the earth. And I ask Allāh to help us to achieve that.”

Source: Majmūʿ Fatāwá wa Rasāʾil Faḍīlat al-Shaykh Muḥammad b. Ṣāliḥ al-ʿUthaymīn, 1: 305, no. 120.

Should the Mu’adhin Break His Fast First, or Give the Adhan First?

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Sh. al-Albānī (رَحِمَهُ اللهُ) was asked whether the prayer-caller (الْمُؤَذِّنُ) should break his fast first, or give the adhān first. The Shaykh replied that he does share such an intricately meticulous outlook on this issue. Whichever of the two the prayer-caller decides to do is permissible.

He was then asked whether the fasting person can continue to fast after the time has ended. He replied that just as it is permissible to give the adhān in the beginning of the time, it is also permissible for him to break his fast in the beginning of the time. So, whether he does it first, or afterwards, the Shaykh does not have a preference for one over the other for him to say that one should break his fast first and then give the adhān, or for him to say one should give the adhān first and then break his fast.

Source: Jāmiʿ Turāth al-ʿAllāmah al-Albānī fī al-Fiqh (10: 199).

Breaking Your Fast – Do You Eat First, or Pray First?

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Anas b. Mālik reported from the Prophet ﷺ that he said:

“If the iqāmah for prayer is given while one of you is fasting, let him begin with the evening meal before the Maghrib prayer, and do not rush from your evening meal.”

Sh. al-Albānī (رَحِمَهُ اللهُ) mentions that the addition “while one of you is fasting” does not negate other narrations which omit these words because the versions without these additional words are still absolute in any case, thereby encompassing the one who is fasting, and the one who is not. Rather, the fasting person is more deserving of this concession than the non-fasting person, as is obvious.

Source: Jāmiʿ Turāth al-ʿAllāmah al-Albānī fī al-Fiqh (10: 177). See: al-Ṣaḥīḥah (3964).

The Certificate of Ramadan

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Sh. Mashhūr b. Ḥasan Āl Salmān (حفظه الله) said regarding the purpose of fasting:

“Fasting is obligatory upon us just as it was obligatory upon those before us, as He the Almighty and Majestic stated:

{O you who believe, fasting has been prescribed for you just as it was prescribed for those before you, so that you may attain taqwá}

This fast is a school, and this school, the one who graduates from it must graduate with a certificate, and this certificate is the certificate of taqwá.

But what is taqwá? It is to place a protective barrier between you and what Allāh has forbidden.”

Source: Kayfa Nastaqbilu Shahr Ramaḍān (28m onwards) – YouTube: https://www.youtube.com/clip/Ugkxqzqk8Nu8p9Zb2bXpaaUnmVYUV8EuXIU8

Are Good Deeds and Bad Deeds Multiplied During Ramadan? Sh. al-Albani (may Allah have mercy upon him)

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Sh. al-Albānī (رحمه الله) was asked whether optional deeds, in a general sense, are multiplied, and also evil deeds. He replied:

“There is no explicit scriptural-text (نَصٌّ) in the Divine Law stating that good deeds are multiplied, and likewise evil deeds with respect to the virtue of [a particular] place, or virtue of [a particular] time…virtue of a place such as Makkah or al-Madīnah for example…or virtue of a time such as this month of ours, this month of Ramaḍān.

There is no explicit scriptural-text regarding good deeds or evil ones being multiplied. However, some scholars say, by way of deduction (اسْتِنْبَاطًا), that they are multiplied…by way of deduction i.e., not [based on] a scriptural-text but only independent reasoning (اجْتِهَادًا), so if a person says: “good deeds are multiplied”, there is no harm in that because it is the view of some scholars, however it is not permissible to be definitive in that regard.”

Source: Jāmiʿ Turāth al-ʿAllāmah al-Albānī fī al-Fiqh (10: 109).