books
هل يجوز لنا أن ندرس كتب العلوم الدينية التي تصدرها الإدارة -دار التوحيد- من جمهورية إيران؟
ما ذكرت من قراءة الكتب الدينية الإيرانية، فإننا ننصحك بتركها؛ لما فيها غالبا من البدع والشرك، والسب لأصحاب الرسول -صلى الله عليه وسلم-، وننصحك بقراءة القرآن كثيرا، مع التدبر والعمل، ونوصيك أيضا بقراءة التفاسير المعتمدة، كتفسير الإمام ابن جرير الطبري، والإمام القرطبي، والحافظ ابن كثير، وكتب الحديث مثل: صحيح الإمام البخاري، والإمام مسلم، وكتب السنن الأربع، وموطأ الإمام مالك، والمسانيد، كمسند الإمام أحمد، وكتب التوحيد مثل: فتح المجيد للشيخ عبد الرحمن بن حسن، وكتب شيخ الإسلام ابن تيمية، ومن أخصرها وأنفعها: العقيدة الواسطية لشيخ الإسلام ابن تيمية، وتلميذه ابن القيم، من أهل السنة والجماعة، ونحذرك من كتب أهل البدع كالشيعة وغيرهم.
اللجنة الدائمة السؤال الحادي عشر من الفتوى رقم( 5401 )
Fatwa no. 5401-11
Q: Is it permissible for us to study the religious books that are published by Dar Al-Tawhid in the Republic of Iran?
A: We advise you not to read the religious books published in Iran, as they include Bid‘ah (innovation in religion), Shirk (associating others with Allah in His Divinity or worship), and curse the Sahabah (Companions of the Prophet). We advise instead that you read the Qur’an frequently, contemplate on its meanings, and apply it. We also advise you to read many reliable books of Tafsir (explanation/exegesis of the meanings of the Qur’an), such as by Imam Ibn Jarir Al-Tabary, Imam Al-Qurtuby, and Hafizh Ibn Kathir. You should also read Hadith books, such as the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Imam Muslim), the Four Sunan (Hadith compilations classified by jurisprudential themes by Abu Dawud, Al-Tirmidhi, Al-Nasa’i, and Ibn Majah), "Al-Muwatta'" by Imam Malik, and the Musnads (Hadith compilations), such as “Musnad (Hadith compilation of) Imam Ahmad”. Books on Tawhid (belief in the Oneness of Allah/ monotheism), such as "Fath-ul-Majid" by Shaykh `Abdul-Rahman ibn Hasan the books of Shaykh Al-Islam Ibn Taymiyyah, the most concise and beneficial book among them: "Al-‘Aqidah Al-Wassatiyyah", and the books by his student Ibn Al-Qayyim and Ahl-ul-Sunnah wal-Jama‘ah (those adhering to the Sunnah and the Muslim main body). We warn you against the books written by those who practice Bid‘ah (innovation in religion), such as the Shi`ah (Shi'ites) and others.
كثيراً ما نسمع ببعض الكتب، مثل ابن سيناء، وكتاب أبي معشر الفلكي، وشموس الأنوار، وكتاب الرحمة، وما أشبهها، هل هذه الكتب لها أساس من الصحة، وهل صحيح ما يعتقد الناس منهم، كاستخراج الجن والعزائم وكتابة الحروز وما أشبه ذلك، وإذا كان ذلك صحيحاً فهل يجوز للشخص أن يتخذ ذلك حرفة، ويقول للناس بواسطة تلك الكتب: أنت مريض يوم كذا في وقت كذا، وأنت مريض عند مشيك للماء، وأنت مريض ساعة كذا، وهذا مريض عند هيجان الريح، وهذا مريض عند مسه للندى وما أشبه ذلك، وإذا كان ذلك صحيحا فهل يجوز أن يستخدمه الشخص، ويتخذه حرفة له، ويأكل من الناس أموالا على ذلك؟
ما ذكر من الكتب لا يجوز لك أن تعمل بما فيها من الشعوذة واستخدام الجن، ولا أن تتخذ ذلك حرفة لك، ولا يجوز أن تعتقد ما جاء فيها؛ فإن فيها شركيات، وبدعا وخرافات ودعوى علم الغيب، وعلم الغيب من اختصاص الله، فلا يعلم الغيب إلا هو سبحانه، وقد يطلع على بعض الغيب من شاء من رسله، ويجب عليك أن تجتنبها.
السؤال الثالث من الفتوى رقم( 4805 )
Fatwa no. 4805-3
Q: We often hear about some books such as, Ibn Sina' (Avicenna), Abu Ma`shar Al-Falaky, Shumus Al-Anwar, and Al-Rahmah, and so on, do these books have an origin? Is believing in exorcizing Jinn, Al-`Aza'im (recitations of supplications over a sick person seeking healing), writing hirz (verses of guarding and refuge), and the like true? If it is true, is it permissible for a person to practice this as a profession and use these books to tell people that they will be sick on such and such day, at such and such time or if they come near water, at a certain time, when the wind blows, or when there is dew, and so on? If this is true, is it permissible for this person to use this book and practice this as a profession and take people's wealth unlawfully?
A: It is not permissible to act according to what is stated in these books which includes charlatanism and using Jinn. Moreover, it is not permissible to believe in whatever is stated in them as they include matters of Shirk (associating others with Allah in His Divinity or worship), Bid`ah (innovation in religion), superstitions, and false claims of knowing the Ghayb (Unseen). Knowledge of the Ghayb is attributed to Allah (Exalted be He) Alone and no one has knowledge of it except Him (Glorified be He). However, He might inform whoever He likes among His Messengers. It is better for you to avoid such books.
The Prophet (peace be upon him) stated, “All my people will enter Paradise, except those who refuse.” They (the Companions) asked, “O Messenger of Allah! Who will refuse?” He said, “Anyone who obeys me will enter Paradise, and anyone who disobeys me has refused.” (Related by Al-Bukhari in his Sahih (authentic) Book of Hadith).
Sahih Bukhari [Book on holding fast to the Book and the Sunnah] no. 7280; Sahih Muslim [Book on rulership] no. 1835; Musnad Ahmad ibn Hanbal p. 2/361.
Obeying Allah and His Messenger (peace be upon him) entails performing the Five Obligatory Daily Prayers at their due times in congregation, at the Masjids for men; obeying Allah and His Messenger (peace be upon him) paying Zakah (obligatory charity), fasting Ramadan, performing Hajj if they can afford it, being dutiful to parents, maintaining ties with their relatives, watching their tongue and limbs from committing prohibited acts, advising other Muslims, guiding others to the truth, cooperating with others in piety and righteousness, and commanding good and forbiding evil.
A female believer should advise her Muslim sister
Q: If a believing woman sees an act of Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect) such as the free intermixing of women with men without wearing Hijab (veil), how should she advise them?
A: She must advise them by reminding that they must abstain from intermixing freely with men and from unveiling their faces and that they must wear Hijab before Ajanib (men other than a husband or permanently unmarriageable male relatives). Allah (Exalted be He) says: "And when you ask (his wives) for anything you want, ask them from behind a screen: that is purer for your hearts and for their hearts." [al-Ahzab: 53] Allah (Exalted be He) also says, "...and not to reveal their adornment except to their husbands" [An-Nur: 31]. She should quote the Ayahs (Qur'anic verses) and Hadith on these topics and warn them against committing what opposes the Shari`ah (Islamic law). She should explain to her sisters in Islam that all Muslims should beware of what Allah forbids and should cooperate in righteousness and piety, and advise one another to hold fast to the truth perseveringly.
Q: A questioner from Riyadh asks: What is the ruling on a child who, being born to two disbelieving parents, dies before reaching the age of Taklif (meeting the conditions to be held legally accountable for actions)? Is the child a Muslim in the Sight of Allah, knowing that the Messenger of Allah (peace be upon him) said: "Every child is born on Fitrah (divinely bestowed natural disposition of Islam)." [1] ? If the child is a Muslim, should the Muslims wash the dead body and perform the Funeral Prayer over the child? Please enlighten us. May Allah reward you.
A: If a child of two disbelieving parents dies before reaching the age of Taklif, they fall under the same the rulings applied to them in the worldly life, and consequently, the corpse is not washed. Moreover, they are neither entitled to a Funeral Prayer nor to be buried in the Muslims' graveyards. Yet, in the Hereafter, the judgment concerning them rests with Allah (Glorified be He). It was authentically reported that the Prophet (peace be upon him), when asked about the children of the Mushriks (those who associate others with Allah in His Divinity or worship), said: "Allah knows what sort of deeds they would have done." [2]
Some religious scholars viewed that the Knowledge of Allah (Glorified be He) about them is manifested on the Day of Resurrection, and that they will be tested in the way of Ahl-ul-Fatrah (people having no access to Divine Messages). Thus, if they obediently submit to what they are asked, they will enter Paradise; but if they disobey, they will enter the Fire. Hadiths from the Prophet (peace be upon him) about testing Ahl-ul-Fatrah on the Day of Resurrection were proven authentic. This also applies to those who receive the same religious ruling, such as the children of the disbelievers.
Allah (Glorified and Exalted be He) says: "And We never punish until We have sent a Messenger (to give warning)." [al-Isra: 15] This is the most correct opinion regarding Ahl-ul-Fatrah and those like them to whom Da`wah (calling to Islam) has not reached in an uncorrupted manner. This opinion was also maintained by the Shaykh of Islam Ibn Taymiyyah, his student Ibn Al-Qayyim, and a group of the Salaf (righteous predecessors) and the Khalaf (the succeeding generations), may Allah be merciful with them all. Scholar Ibn Al-Qayyim (may Allah be merciful to him) extensively elaborated on the religious ruling regarding the children of the disbelievers and Ahl-ul-Fatrah at the close of his book, Tariq-ul-Hijratayn [The Path of the Two Hijrahs], under the title, Tabaqat Al-Mukallafin [Levels of the Mukallafs].
سورة الإسراء
[1] Sahih Al-Bukhari [Book on funerals] no. 1358; Sahih Muslim [Book on destiny] no. 2658; Al-Tirmidhi [Book on destiny] no. 2138; Abu Dawud [Book on Al-Sunnah] no. 4714; Musnad Ahmad ibn Hanbal p. 2/275; and Muwatta Malik [Book on funerals] no. 569.
[2] Sahih Al-Bukhari [Book on funerals] no. 1383; Sahih Muslim [Book on destiny] no. 2660; Al-Nasa'i [Book on funerals] no. 1951; Abu Dawud [Book on Al-Sunnah] no. 4711; Musnad Ahmad ibn Hanbal p. 1/358.
When a man said to the Prophet (peace be upon him), "What Allah and you will," the Prophet said: "Do you make me equal to Allah? (Say), 'What Allah, Alone, wills.'" [1]
The Prophet (peace be upon him) also said: "Do not say, "What Allah and so-and-so wills," but say, "What Allah wills and afterwards so-and-so wills." [2]
[1] Al-Tirmidhi [Book on manners] no. 2806; Al-Nasa'i [Book on adornment] no. 5365; Abu Dawud [Book on clothing] no. 4158; Ibn Majah [Book on expiations] no. 2117; Musnad Ahmad Ibn Hanbal p. 1/347.
[2] Abu Dawud [Book on manners] no. 4980; Musnad Ahmad ibn Hanbal p. 5/399.
وقد ذكر الإمام السيوطي رحمه الله كفر من جحد السنة في كتابه المسمى (مفتاح الجنة في الاحتجاج بالسنة ص14) فقال: (اعلموا رحمكم الله أن من أنكر أن كون حديث النبي صلى الله عليه وسلم قولا كان أو فعلا بشرطه المعروف في الأصول حجة كفر وخرج عن دائرة الإسلام وحشر مع اليهود والنصارى، أو مع من شاء الله من فرق الكفرة) انتهى المقصود.
ذكره الشيخ ابن باز رحمه الله في "مجموع فتاوى ومقالات الشيخ ابن باز" (ص 2/ 400): "كلمة تحذيرية حول إنكار رشاد خليفة (مصري الأصل أمريكي) للسنة المطهرة ، قائلا: (الحديث من صنع إبليس)"
Imam Al-Suyuti (may Allah be merciful to him) in his book, "Muftah Al-Jannah Fi Al-Ehtijaj bil Sunnah" deemed as kafir whoever denies the Sunnah, as he said: "You should know - may Allah show mercy upon you - that whoever denies the authority of the Prophet's Hadiths whether a statement or an act, is a Kafir and is out of the fold of Islam and will be gathered on the Day of Resurrection with the Jews and Christians, or with any disbelieving sects according to the Will of Allah."
It was quoted by Shaykh Ibn Baz in Majmu' Fatawa wa Maqalat al-Shaykh Ibn Baz p. 2/400: On warning statement concerning Rashad Khalifa's (an American-Egyptian citizen) denial of the Purified Sunnah: "These Hadiths are Satanic."