Majmoo 'al-Fataawa of Shaykh Ibn Baaz & the Permanent Committee

Ruling on Living in a Cemetery - Shjaykh Ibn Baaz - https://t.me/MajmooF/1004

The reason of including the grave of the Prophet (صلى الله عليه وسلم) within his Masjid

Q: It is known that it is impermissible to bury the dead in Masjids (mosques), and it is also impermissible to offer Salah (Prayer) in a Masjid containing a grave. What is the reason behind including the grave of the Prophet (صلى الله عليه وسلم) and some of his Sahabah (Companions) in Al-Masjid Al-Nabawi (the Prophet’s Mosque in Madinah)?

A: It was authentically reported from the Messenger of Allah (صلى الله عليه وسلم) that he stated, “May Allah curse the Jews and the Christians; they have taken the graves of their prophets as Masjids (i.e. places of worship).” (Agreed upon its authenticity by Imams Al-Bukhari and Muslim). It was also authentically reported from ‘Aishah (رضی اللہ عنھا) “that Um Salamah and Um Habibah told the Messenger of Allah (صلى الله عليه وسلم) about a church they saw in Abyssinia and the pictures it contained. He (صلى الله عليه وسلم) said, “When a righteous person among these people dies, they build a Masjid (place of worship) on his grave, and then make such images in it. These will be the evilest of creatures in the Sight of Allah on the Day of Resurrection.” (Agreed upon by Al-Bukhari and Muslim)

It was also related by Muslim in his Sahih (authentic) Book of Hadith, on the authority of Jundub ibn ‘Abdullah Al-Bajali that he heard the Messenger of Allah (صلى الله عليه وسلم) saying, “Allah has taken me as a Khalil (close friend) as He took Ibrahim (Abraham) as a Khalil. Were I to have taken anyone from among my Ummah (nation) as a Khalil, I would have taken Abu Bakr as a Khalil.

Beware! Those who preceded you used to take the graves of their Prophets and righteous people as Masjids (places of worship). Do not take graves as Masjids; I forbid you to do that.” It was also related by Muslimon the authority of Jabir (رضي الله عنه) that the Prophet (صلى الله عليه وسلم): “forbade plastering the graves, sitting on them, or building over them.” These Sahih Hadiths and others indicate the prohibition of taking graves as places of worship and cursing those who do so. They also indicate the prohibition of building on graves, erecting domes over them and plastering them, as this is one of the means leading to Shirk (associating others with Allah in His Divinity or worship) and worshipping the inhabitants of the graves instead of Allah, which took place in the past and continues to this present day.

The Muslims everywhere should beware of what the Messenger of Allah (صلى الله عليه وسلم) prohibited, and not be misled by what many people did. Al-Haqq (the Truth) is the sought-after goal for every Mu’min (believer); whenever they find it, they should follow it. Al-Haqq is known through the Qur’an and the Sunnah (whatever is reported from the Prophet), not through the opinions and deeds of people. The Messenger of Allah (صلى الله عليه وسلم) and the Sahabah were not buried in the Masjid, but in the house of ‘Aishah. However, when the Masjid was expanded in the era of Al-Walid ibn ‘Abdul-Malik, he included the room in the Masjid. This was at the end of the first century. This is not considered burying in the Masjid; the Messenger of Allah (صلى الله عليه وسلم) and the two Sahabah were not carried to the terrain of the Masjid, but the room in which they were buried was included in the Masjid for the purpose of expansion. This is not supporting evidence for permitting anyone to build on the graves, turn them into Masjids or bury the dead in Masjids, according to the previously mentioned Sahih Hadiths that forbid this. What was done by Al-Walid is no excuse that justifies contradicting the Sunnah authentically reported from the Messenger of Allah. May Allah grant us success!

[Majmoo ’al-Fataawa Ibn Baaz, Vol.: 4, pp 337 - 338]

231- The manner of greeting the Messenger of Allah (صلى الله عليه وسلم) 

Q: What is the ruling on greeting the Messenger of Allah (peace be upon him) by visitors of Al-Masjid Al-Nabawy (the Prophet’s Masjid in Al-Madinah)? Also, is there any specific manner regarding greeting the Prophet (صلى الله عليه وسلم) in front of his grave and turning one’s back to Qiblah (direction faced for Prayer towards the Ka’bah)?

A: In the Name of Allah, all praise be to Him Alone. It is an act of the Sunnah (a commendable act) for whoever visits Al-Madinah that they visit Al-Masjid Al-Nabawy and perform Salah (Prayer) in it, or preferably in Rawdah (area between the Prophet’s pulpit and grave) if possible. The visitor should then greet the Prophet (صلى الله عليه وسلم) and his two Sahabys (Companions, i.e. Abu Bakr and ‘Umar, (رضي الله انهما)). It is a Sunnah that the person turns his face to the Prophet's (صلى الله عليه وسلم) grave and the graves of his two Sahabys (may Allah be pleased with them both) and says: "As-salamu ‘alayka Ya Rasulallah warahmatullah wabarakatuh" (may Allah's Peace, Mercy, and Blessings be upon you, O Messenger of Allah). It is also permissible to make Du’a' (supplication) for the Prophet (صلى الله عليه وسلم) saying, for example; "May Allah reward you the best for all the efforts you did for the wellbeing of your Ummah (nation), may Allah multiply your good deeds and do good to you as you did good to your Ummah. I testify that you conveyed the message, fulfilled the trust, advised the Ummah, and made Jihad (striving in the Cause of Allah) in the best manner." It is worth mentioning that there is no harm in making all the foregoing forms of Du’a' since their meaning is right. Then, a person is to greet the two Sahabys of the Prophet (رضي الله انهما) and make Du’a' for them in suitable manner. 

On the other hand, if the person visiting the grave of the Prophet (peace be upon him) likes to make Du’a' for themselves, they have to move to another place, turn their face to the Qiblah, and then make Du’a', as is stated by Muslim scholars. However, it is Mustahab (desirable) that Muslims visit Al-Masjid Al-Nabawy, having intentionally headed for it from their homelands or from any other country, just as it is Mustahab for them to travel to visit Al-Masjid Al-Haram (the Sacred Masjid in Makkah) and Al-Masjid Al-Aqsa (the Aqsa Masjid in Jerusalem) if possible. This is grounded on the Hadith in which the Prophet (صلى الله عليه وسلم) said: "Do not set out on a journey except to three Masjids: Al-Masjid Al-Haram, this Masjid of mine 'Al-Masjid Al-Nabawy', and Al-Masjid Al-Aqsa." Moreover, the Prophet (صلى الله عليه وسلم) said: "One Salah in this Masjid of mine 'Al-Masjid Al-Nabawy' is better than one thousand Salah in any other Masjid except Al-Masjid Al-Haram and one Salah in Al-Masjid Al-Haram is better than one hundred Salah in this Masjid of mine." Accordingly, it is understood that one Salah in Al-Masjid Al-Haram is better than a hundred thousand Salah in any other Masjid, except Al-Masjid Al-Nabawy. It is also narrated from the Prophet (صلى الله عليه وسلم) that one Salah in Al-Masjid Al-Aqsa is better than five hundred Salah in any other Masjid, i.e. other than Al-Masjid Al-Haram and Al-Masjid Al-Nabawy. May Allah grant us success.

[Majmoo ’al-Fataawa Ibn Baaz, Vol.: 17; pp. 408 - 409]

Meaning of travelling in the Hadith

The eighth question of Fatwa no. 21672

Q 8: The Messenger of Allah (ﷺ) said: Do not set out on a journey but to three Masjids (mosques): Al-Masjid Al-Haram (the Sacred Mosque in Makkah), this Masjid of mine (the Prophet's Mosque in Madinah) and Al-Masjid Al-Aqsa (the Aqsa Mosque in Jerusalem).

What is the meaning of this Hadith? How should one set out on a journey?

A: The meaning of the Hadith is that it is not permissible to set out on a journey for the purpose of 'Ibadah (worship) of Allah (عز وجل), such as offering Salah (Prayer), saying Du'a' (supplication), or reciting the Qur'an except to these three places: Al-Masjid Al-Haram, Al-Masjid Al-Nabawy, and Al-Masjid Al-Aqsa.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Chairman: 'Abdul-'Aziz Al Al-Shaykh
Member: 'Abdullah ibn Ghudayyan
Member: Salih Al-Fawzan
Member: Bakr Abu Zayd

[The Permanent Committee for Scholarly Research and Ifta': Group 2: Vol.: 2 : pp. 284 - 285]

A clinically dead person is not judged dead - Shaykh Ibn Baaz - https://t.me/MajmooF/870

Ruling on Watching TV - Shaykh Ibn Baaz - https://t.me/MajmooF/1141

كيف يحقق المسلم التوكل على الله عزوجل؟

كلمات مباركة قيمة نافعة من الإمام العلامة الشيخ عبد العزيز بن باز غفر الله له ولوالديه وللمسلمين

Shaykh Ibn Baaz (رحمه الله تعالى ورحمة واسعة) said:

"... Those who mock the messengers or do not believe..." - https://t.me/MajmooF/4865

سبب تأخر المسلمين

Q 9: Is it permissible to use the same knife for cutting Halal (lawful) and Haram (prohibited) meat? - The Permanent Committee for Scholarly Research and Ifta' - https://t.me/MajmooF/3562

"...If a person, who suffers wounds, ulcers, or a disease that will worsen by the use of water..." - The Permanent Committee for Scholarly Research and Ifta' - https://t.me/MajmooF/3945

Working to spread the Sunnah is an obligation..." - Shaykh Ibn Baaz

Shaykh Ibn Baaz - The one who listens to music

“...Since the Messenger (صلى الله عليه وسلم) has already died, it is only permissible to say: "Allah knows best"..." - The Permanent Committee for Scholarly Research and Ifta' - https://t.me/MajmooF/3616

The second question of Fatwa no. 6142

Q 2: Is it permissible for a Muslim to clap to please his child? Is it permissible to ask students to applaud one of them? - The Permanent Committee for Scholarly Research and Ifta' - https://t.me/MajmooF/3635

كيف يحقق المسلم التوكل على الله عزوجل؟

كلمات مباركة قيمة نافعة من الإمام العلامة الشيخ عبد العزيز بن باز غفر الله له ولوالديه وللمسلمين

Q: Is it permissible for a woman to offer Salah (Prayer) in her house on a rug? Is there anything wrong with that, Shaykh?

A: There is nothing wrong with offering Salah on a rug or mat. The Prophet (ﷺ) offered Salah on a mat. Thus, there is nothing wrong with this.

[Fatawa Noor Ala Al-Darb Ibn Baaz, Vol.: 12; pg. 289]

Q: Is it permissible for a woman to offer Salah (Prayer) in her house on a rug? Is there anything wrong with that, Shaykh? - Shaykh Ibn Baaz - https://t.me/MajmooF/7205

"...If the disease is not severe and the use of water will not incur damage, cause sickness,..." - The Permanent Committee for Scholarly Research and Ifta' - https://t.me/MajmooF/3945

Shaykh Abdulaziz ibn Baz rahimahullah was asked:

Question: I would like from your eminence a word of guidance for the beginner in seeking knowledge, and what are the most important texts that need to be memorized?

Answer: ...the most important thing is to take care of the Qur'an, to recite it a lot, to reflect on its meanings, and then the Sunnah.

Among the best and shortest books on hadith are: “Umdat al-Hadith” by Sheikh Abd al-Ghani, and “Buloogh al-Maram” by Sheikh al-Hafidh Ibn Hajar, these are two very good, brief and useful books.

In creed (aqeedah), the book “Kitab Al-Tawheed” by Sheikh Muhammad Ibn Abdil-Wahhaab, “Al-Aqeedah Al-Wasitiah” by Shaykhul-Islam Ibn Taymiyyah, also “The Three Fundamental Principles (Al-Usool Al-Thalatha)” and “Kashf Al-Shubuhaat” are great and useful books on the creed, which we recommend memorizing.

Likewise, “Al-Nawawi’s Forty hadeeth”, and its supplement by Ibn Rajab “Jawami’ al-Kalim”, fifty sound hadiths, we recommend memorizing as well.

Translated: Abu Ishaaq Nadeem Ahsan-Shah

س: أرجو من سماحتكم كلمة توجيهية للمُبتدئ في طلب العلم، وما أهم المتون التي يلزم حفظها؟

...أهم شيءٍ العناية بالقرآن، والإكثار من تلاوته، وتدبر معانيه، ثم السُّنة.

ومن أحسن الكتب وأخصرها في الحديث: "عمدة الحديث" للشيخ عبدالغني، و"بلوغ المرام" للشيخ الحافظ ابن حجر، هذان كتابان جيدان مُختصران مُفيدان.

وفي العقيدة كتاب "التوحيد" للشيخ محمد، و"العقيدة الواسطية" لشيخ الإسلام ابن تيمية، و"ثلاثة الأصول"، و"كشف الشبهات"، كتب مُفيدة عظيمة في العقيدة، نُوصي بحفظها.

كذلك "الأربعون النووية"، وتتمَّتها لابن رجب في الحديث في "جوامع الكلم"، خمسون حديثًا جيدًا، نوصي بحفظها أيضًا.

https://bit.ly/3NxUlOV

Q: What is the ruling on the Salah (Prayer) in which I raised my head from Sujud (prostration) before the Imam (the one who leads congregational Prayer)?

A: If you raised your head before the Imam, you should have prostrated again and then raised it after him again. If you did not do this because you were ignorant of it, there is no sin on you and your Salah is valid. However, if you know the Shary Islamically lawful) ruling on this, and did not offer Sujud again on purpose, your Salah is not valid, and you should repeat it. But if you were ignorant of the ruling, your Salah is valid, but you should not do this again.

Thus, if you raise your head thinking that the Imam has raised his head, and you discover that he has not raised it yet, offer Sujud again, and then raise your head after the Imam.

[Fatawa Noor Ala Al-Darb Ibn Baaz, Vol.: 12; pp. 362 - 363]

Q: What is the ruling on the Salah (Prayer) in which I raised my head from Sujud (prostration) before the Imam (the one who leads congregational Prayer)? - Shaykh Ibn Baaz - https://t.me/MajmooF/7201

As a side note to this ruling, it should be noted that even though this is a ruling of one of our Imams of Sunnah (rahimahullah), there is a differing of opinion in this issue. In that Shaykh al-Albani (rahimahullah) brings authentic references to show that from time to time, the Prophet (sallAllaahu 'alaihi wa sallam) has been shown to give one tasleem (to the right) only, on various occasions in his life. Therefore, it is authentically established as a sunnah of the Messenger of Allah (sallallaahu' alaihi wa sallam). And as a sunnah that has been abandoned, we should learn about it's ruling and establish it from time to time in our homes and Masaajid. Refer to the Prophets Prayer Described... by Shaykh al-Albani (rahimahullah).

Admin

Aboo Bilal Nahim

207- Ruling on the Imam making Taslim to the right only

Q: A questioner says: We have a Masjid (mosque) at our village where the people observe the congregational Salah (Prayer), but at the end of Salah, the Imam makes Taslim (salutation of peace ending the Prayer) only to the right, this is to say he makes one Taslim. Is this lawful?

A: The correct opinion maintained by scholars here is that this is unlawful. He is to be taught that he is required to offer two Taslims and his former way of Taslim is to be overlooked. This is because it has been authentically proven that the Prophet (ﷺ) would make two Taslims. So, this Imam is to be taught the same and Allah forgives his bygone act In sha'a-Allah (if Allah wills), as he has been ignorant of the correct way of Taslim and believed that it was sufficient to make only one Taslim. He should strive in the future not to do this again; he is to be instructed and awakened to the fact that it is obligatory on him to make two Taslims.

[Fatawa Noor Ala Al-Darb Ibn Baaz, Vol.: 12; pp. 401 - 402]

207- Ruling on the Imam making Taslim to the right only - Shaykh Ibn Baaz - https://t.me/MajmooF/7198

"Whatever invalidates Wudu' invalidates Tayammum...." - The Permanent Committee for Scholarly Research and Ifta' - https://t.me/MajmooF/3945

التقوى للإمام ابن باز رحمه الله

Q: If someone recites Qur'an at home and intends that the Thawab (reward from Allah) goes to a deceased person, does it actually reach him? May Allah reward you with the best.

A: There is no evidence that it is permissible to recite the Qur'an for the dead. The preponderant opinion is that it is neither Mustahab (desirable) nor permissible. One should rather recite Qur'an, seeking the reward for himself, and supplicate Allah (عز وجل) for his relatives and others.

However, there is no evidence that reciting the Quran and intending the reward for doing so to be given to someone else. The opinion that seems most correct according to the lawful evidence is that it is not permissible, despite the fact that it was permitted by some scholars. Our opinion regarding this issue is that one should not recite Qur'an on behalf of another, dedicating the reward to him; however, one should recite Qur'an seeking the reward for oneself, and then supplicate Allah (عز وجل) for his fellow Muslims.

[Fatawa Noor Ala Al-Darb Ibn Baaz, Vol.: 14; pp. 244 - 245]

Q: If someone recites Qur'an at home and intends that the Thawab (reward from Allah) goes to a deceased person, does it actually reach him? - Shaykh Ibn Baaz - https://t.me/MajmooF/7193

Shaykh Ibn Baaz (رحمه الله تعالى ورحمة واسعة) said about once the Sa'y has been completed:

"... It is only permissible for women to trim their hair by taking a fingertip..." - https://t.me/MajmooF/801

Naming the newborn in the Masjid - The Permanent Committee for Scholarly Research and Ifta' - https://t.me/MajmooF/5327

Youth and vacation

Shaykh ‘Abdul-‘Aziz Ibn Baaz (رحمه الله تعالى ورحمة واسعة) said:

"... I advise our youth and all Muslims to increase their recitation of the Qur'an and their contemplation of its meanings..." - https://t.me/MajmooF/2594

179- Benefitting the deceased by giving books and money as Sadagah Jariyah - Shaykh Ibn Baaz - https://t.me/MajmooF/7186

179- Benefitting the deceased by giving books and money as Sadagah Jariyah

Q: Your Eminence, if a person inherits a collection of books and gives it to an educational institution, is this considered beneficial knowledge?

A: A person will earn a reward if he owns a collection of beneficial books and gives them to a public library, designates a sum of money as an endowment, or commissions someone to administer a library containing the books he owns that which he will open to the public.

[Fatawa Noor Ala Al-Darb Ibn Baaz, Vol.: 14; pg. 279]

"..It is necessary to perform Istinja' (cleansing the private parts with water after urination or defecation) or Istijmar (cleansing the private parts with a hard material after urination or..." - The Permanent Committee for Scholarly Research and Ifta' - https://t.me/MajmooF/3945a

Shaykh ‘Abdul-‘Aziz ibn ‘Abdullah ibn Baaz (رحمه الله تعالى رحمة واسعة) said:

“...The kinds of acts of Shirk and Bid’ah committed at the graves in many countries deserve to be taken seriously. People should be warned against these acts. Among these kinds are invoking and seeking help of the occupants of the graves and asking them to heal the sick and grant victory over the enemies, etc. These acts entail major Shirk that was committed by the people of Jahiliyyah (pre-Islamic time of ignorance)...”

[Majmoo ’al-Fataawa Ibn Baaz, Vol.: 7; pg. 44]

Shaykh ‘Abdul-‘Aziz ibn ‘Abdullah ibn Baaz (رحمه الله تعالى رحمة واسعة) said:

“...The kinds of acts of Shirk and Bid’ah committed at the graves in many countries deserve to be taken seriously...." - https://t.me/MajmooF/7182

Q 1: What is meant by Riddah (apostasy)?

A: Riddah is defined as an act of giving up the Din (religion) of Islam and converting to Kufr (disbelief), it takes place by words, actions, doubts, or abandonment.

Riddah may take the form of spoken words, such as by speaking blasphemy or insulting the Messenger (ﷺ).

It may take the form of actions, such as by prostrating to the Cross or an idol, slaughtering for the sake of the occupants of graves, or mistreating the Mus-haf (Arabic Qur'an).

It may take place by having doubts. A Murtad (apostate) may have doubts about the truthfulness of Islam or the Prophet (ﷺ).

It may take the form of abandonment, such as by forsaking Islam. A Murtad neither learns Islam nor acts according to its teachings.

[The Permanent Committee for Scholarly Research and Ifta': Group 1: Vol. : 22: pg. 231]

Q 1: What is meant by Riddah (apostasy)? - The Permanent Committee for Scholarly Research and Ifta' - https://t.me/MajmooF/7180

The Ruling on Reciting the Qur'an in the Manner of Singers - Majmoo ' al-Fataawa Ibn Baaz - https://t.me/MajmooF/519

"...Like a healthy person, a patient has to perform Taharah with water..." - The Permanent Committee for Scholarly Research and Ifta' - https://t.me/MajmooF/3945