Majmoo 'al-Fataawa of Shaykh Ibn Baaz & the Permanent Committee @majmoof Channel on Telegram

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

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

The study of Islamic jurisprudence, or Fiqh, is a profound and intricate field that encompasses various interpretations and legal rulings derived from the Quran and Sunnah. Among the most influential scholars in modern times is Shaykh Abdul Aziz Ibn Baaz, who served as the Grand Mufti of Saudi Arabia from 1993 until his death in 1999. His interpretations and legal opinions, often referred to as Fatwas, hold significant weight in the Islamic world. The Permanent Committee for Islamic Research and Issuing Fatwas, established to help guide Muslims in their religious duties, works closely with esteemed scholars like Shaykh Ibn Baaz. Their collective efforts have resulted in a wealth of knowledge and guidance that not only addresses contemporary issues faced by Muslims but also enriches the understanding of traditional Islamic principles. This article aims to explore the Fatwas of Shaykh Ibn Baaz and the Permanent Committee, their methodology, significance, and the impact they have on the Muslim community today.

What is the role of Shaykh Ibn Baaz in Islamic jurisprudence?

Shaykh Ibn Baaz was a prominent Islamic scholar known for his contributions to the field of Islamic jurisprudence. As the Grand Mufti of Saudi Arabia, he was responsible for issuing legal opinions that addressed a variety of social, cultural, and political issues facing the Muslim community. His Fatwas were derived from extensive knowledge of Islamic texts and an understanding of the changing dynamics of society, which made his opinions highly respected among scholars and laypeople alike.

In addition to serving as the Grand Mufti, Shaykh Ibn Baaz also played a crucial role in educating future scholars, thereby ensuring the continuity of Islamic knowledge. His teachings emphasized the importance of adhering to the Quran and Sunnah, while exploring how these texts apply to contemporary issues. His Fatwas often addressed matters such as prayer, fasting, and familial obligations, providing clear and actionable guidance for Muslims around the world.

What is the Permanent Committee for Islamic Research and Issuing Fatwas?

The Permanent Committee for Islamic Research and Issuing Fatwas is an official body established in Saudi Arabia to address various religious matters and provide guidance to the Muslim community. Composed of leading Islamic scholars, the committee is tasked with reviewing, discussing, and issuing Fatwas that are relevant to the lives of Muslims. Their rulings are based on Quranic texts and the teachings of the Prophet Muhammad, ensuring that they are rooted in Islamic law.

This committee also plays an educational role, providing resources and publications that help clarify Islamic teachings. The Fatwas issued by the Permanent Committee are accessible to the public, enabling Muslims to seek guidance on a multitude of issues ranging from daily religious practices to complex ethical dilemmas. Their presence helps bridge the gap between traditional Islamic scholarship and modern societal challenges.

How are Fatwas researched and issued?

The process of researching and issuing Fatwas is meticulous and requires a comprehensive understanding of Islamic law, known as Sharia. Scholars, including those in the Permanent Committee, begin by examining the texts of the Quran and Hadith, alongside established juristic principles. They consider the context of the question posed, the potential implications of the ruling, and the consensus (Ijma) among scholars on similar issues. This thorough analysis ensures that the issued Fatwa is both relevant and aligns with Islamic teachings.

Furthermore, Fatwas are often subjected to peer review within the committee, ensuring that multiple perspectives are considered before a final ruling is made. This collaborative approach not only enriches the Fatwa itself but also enhances its credibility among the Muslim community. Once finalized, the Fatwa is published and disseminated through various channels, including official websites and religious publications, to reach a broader audience.

What are some common topics addressed in the Fatwas of Shaykh Ibn Baaz?

Shaykh Ibn Baaz's Fatwas cover a wide range of topics that are pertinent to the daily lives of Muslims. Some common subjects include the correct procedures for prayer, the importance of fasting, the rules of zakat (charitable giving), and the ethics of business transactions. His rulings also address contemporary issues, such as technological advancements, financial investments, and social conduct, providing guidance that remains relevant in the modern context.

Additionally, his Fatwas often emphasize the significance of personal conduct, moral values, and family obligations within Islamic teachings. For instance, he provided guidance on the roles within a family unit, marital relations, and the responsibilities of Muslim individuals toward their communities. By addressing both personal and societal issues, Shaykh Ibn Baaz's Fatwas contribute to the holistic development of Muslims in a constantly changing world.

How do Fatwas influence the daily lives of Muslims?

Fatwas play a crucial role in guiding Muslims on how to navigate various aspects of daily life in accordance with Islamic teachings. By providing clear answers to questions about religious obligations, societal interactions, and ethical dilemmas, Fatwas help individuals make informed decisions that align with their faith. Many Muslims rely on the expertise of scholars like Shaykh Ibn Baaz to ensure they are fulfilling their religious duties correctly, fostering a sense of spiritual connection and community among believers.

Moreover, Fatwas can help mitigate conflicts and misunderstandings within communities by clarifying controversial issues. When faced with dilemmas or societal changes, Muslims can refer to these rulings to seek direction, which ultimately promotes harmony and adherence to Islamic values. In this way, the Fatwas create a framework that supports the social and spiritual needs of individuals and communities alike.

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

Welcome to Majmoo 'al-Fataawa of Shaykh Ibn Baaz & the Permanent Committee! This Telegram channel is dedicated to posting the Fatwas of Shaykh Ibn Baaz and the Permanent Committee, featuring rulings that are translated and posted on www.alifta.
et. If you are seeking Islamic guidance and insights on various matters, this channel is the perfect resource for you. Maintained by Aboo Bilal Nahim ibn Abd al Majid, this channel ensures that you have access to valuable information and teachings from respected scholars. Join us today and deepen your understanding of Islam with the wisdom of Shaykh Ibn Baaz and the Permanent Committee.

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

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

14 Nov, 08:02
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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]

13 Nov, 02:22
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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]

13 Nov, 02:20
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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]

13 Nov, 02:18
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