Category Archives: Halal And Haram

بسم الله الرحمن الرحيم

On the authority of Abu Saeed (Sa’d ibn Malik ibn Sinan) Al Khudri, the Prophet -sallahu alayhi wa sallam- said, “Whenever one of you yawns, then place his hands on his mouth as the devil enters through it.”

Ibn Abbas narrated the statement of Allah’s Messenger -sallahu alayhi wa sallam: “Whenever one yawns then place his hand over his mouth, indeed it (yawning) is only from the devil.”

Both narrations are collected by Imaam Al Bukhari in his book entitled “Al-Adab Al-Mufrad” and both are graded as authentic.

Sheikh Zayd Al Madkhali said, “This narration indicates the dislike of yawning and the obligation of suppression, and it is to repel yawning, to place the hand over the mouth, and to prevent raising the voice during yawning. The ruling brought forth in these narrations is coupled with its reason. The ruling is the obligation of suppression during yawning, thus whoever yawns should place his hand over his mouth so that it does not open as the devil enters through it. It is as the Prophet -sallahu alayhi wa sallam- said about him, ‘He flows through the son of Adam by way of the blood vessels.’

Therefore it is compulsory on the Muslim to put his hand over his mouth, and it is not permissible to utter anything. No remembrance, no speech, no screech, on the contrary he suppresses so that he does not ever say anything, in order to safeguard himself from the affliction of the devil.”

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: عون الأحد الصمد شرح الأدب المفرد 

بسم الله الرحمن الرحيم

Sheikh Muhammad Nasir-ud-Deen Al Albani in his book “The Etiquettes of Marriage” (آداب الزفاف) details, while listing some prohibited matters commonly taking place among Muslims at some weddings, the prohibition of picture making (and them being hung on walls) whether it be a portrait painted by hand, drawn, sketched, etc or if it is produced by way of a mechanical device e.g. a photograph. He quotes authentic narrations that are very strong and compelling in nature to support this position. At some point in his discussion he mentions an exception to this fundamental ruling of prohibition, and it pertains to when there is therein a benefit.

Sheikh Al Albani said, “Before I conclude this discourse I cannot fail to draw attention to the fact that we do not, even though we hold the opinion of the prohibition of pictures via any of the two forms (drawn or photographed) along with certainty pertaining to it, we do not see an objection to any picture in which therein is an actualized benefit. This is outside of it being coupled with some type of harm, and this benefit is unable to be facilitated by some other permissible means. Like pictures that are needed with regards to medicine and or geography. Or as it pertains to apprehension of a criminal and warning (others) from him.

Undoubtedly this is permissible and in some cases, at times it can be obligatory. The proof for this is two narrations. The first is upon the authority of Ayesha, that she use to play with girls, (she said) ‘The Prophet -sallahu alayhi wa sallam- would come to me while my friends were with me playing.’ Collected by Bukhari, Muslim, Ahmad, and Ibn Sad. In another chain, from her, there was with her dolls. As a result the Prophet -sallahu alayhi wa sallam- when entering upon her would conceal himself from her with his garment. Abu Awaanah stated, ‘So that she would not stop.’ Ibn Sad compiled it and its chain of transmission is sound.

Furthermore in another narration that will be cited, she had possession of a (toy) horse with two wings Al Haafidh said, ‘This narration is used to substantiate the allowance of images of girls, and dolls, in order for the children (young girls) to play with. This is particularized aside from the general prohibition of images and Iyaadh was unwaveringly certain about this. As he reported from the majority that they allowed the selling of dolls to girls for the purpose of training them with regards to the affairs of their homes and children, while they are young.’

The second narration is on the authority of Ar-Rubayyi bint Muawwidh who said, ‘The Prophet -sallahu alayhi wa sallam- on the morning of Ashura sent someone to a village of the Ansaar to announce ” ‘Whoever has eaten should complete the rest of his day (fasting), and whoever is fasting should continue the fast.‘ ” She also said, ‘Since then we would fast on it regularly, and we would have our young boys fast. We would make toys for them out of wool and whenever one of them cried out of hunger we’d give him that toy til it reached the time to break fast.’ In another chain it says ‘If they asked us for food we would give them the doll to play with until they eventually completed their fast.’ 

Reported by Al Bukhari, and the verbal expression (of this narration) is with him. Also reported by Muslim along with additions in other chains. Surely these two narrations indicate the allowance of pictures and its procurement if an educational benefit results that assist in rectifying the soul, refining it, and teaching it. Thus affixed to that is whatsoever therein is a general benefit for Islam and the Muslims from pictures and images. However whatever is besides that remains on the fundamental ruling and it is prohibition e.g., pictures of chieftains, elites, friends, etc from that which has no benefit therein.”   

Translated by Najeeb Al Anjelesi

بسم الله الرحمن الرحيم

Q: What is the ruling on bad-mouthing the religion of Al-Islam?

A: I seek assistance in all of Allah’s names, Ar Rahman (the possessor of vast mercy) Ar Raheem (the Merciful to whomever He wills from His creation). All praise is for Allah, Lord of the existence. O Allah commend and bless our Prophet Muhammad the most honored of prophets and messengers. Likewise his family, all of his companions, and those that follow them precisely in faith til the Day of Recompense. Now then:

Whomever Allah guides to Islam, He bestows upon him the most complete and perfect of favors. There is no blessing more preeminent than the blessing of Islam, nor any gift more superior than the gift of Islam.

لقد منَّ اللهُ على المُؤْمنين إذْ بعث فيهم رسولاً من أنفسهم يَتْلوا عليهم آياته و يُزَكِّيهم و يُعَلِّمهم الكتاب و الحكمة و إنْ كانوا قبل لفي ضلال مبين

“Surely Allah has bestowed favor upon the believers, when He sent to them a messenger from them, reciting to them His verses, and purifying them, and teaching them the Book and the Wisdom. And indeed they were before this upon manifest misguidance.” [Ali-Imran: 164]

 As the guiding religion of Islam is the most significant of blessings.

أفمن شرح اللهُ صدرَه للأسلام فهو على نور من ربه

“Is not whomever’s heart Allah has opened towards Islam consequently upon light from His Lord?” [Az-Zumar: 22]

Thus whomever Allah guides to Islam and makes him cognizant of his Lord, religion, and prophet, then without doubt he has obtained an abundance of good. He leaves the religions of disbelief and misguidance and adopts the legislation of Islam. Therefore praise Allah for this blessing as it is the most tremendous, the most significant, and the greatest of blessings.

و اذْكُروا نعمتِ اللهِ عليكم إذْ كنتم أعداءً فأَلَّف بين قلوبكم فأصبحْتم بنعمته إخوانًا و كنتم على شفا حفرةٍ من النار فأنقذكم منها كذلك يُبين الله لكم آياته لعلكم تهتدون

“And remember Allah’s favor upon you, as you all were enemies yet He united your hearts and as a result of His favor became brothers. And you were on the brink of the fire, but He saved you all from it. Like that Allah elucidates for you all His signs so the you may be guided.” [Ali-Imran: 103]

So no one reviles the religion except he who has within his heart the sickness of hypocrisy and doubt. The Exalted says:

إذْ يقول المنافقون و الذين في قلوبهم مرضٌ غَرَّ هؤلاء دينهم

“When the hypocrites and those with a disease in their hearts said, “These people, their religion deceives them.” [Al Anfal: 49]

Thus the hypocrites, when they saw the companions of Allah’s Messenger, and their striving, their swordsmanship, their spending of wealth for Allah’s cause, and their sacrificing of themselves and their precious belongings for Allah’s cause (doing so) hoping for His forgiveness and fearing His punishment; the hypocrites said, “their religion deceives them.” So these hypocrites who claimed that Islam deceives and tricks, and that it is not the truth, on the contrary it is deception and craftiness, just as they would say, then Allah is far above what they alleged.

The believer loves Islam and praises Allah for guiding him to it. He clings to this blessing openly and in private, so whomever bad mouths Islam and he who reviles this religion indicates the sickness of hypocrisy within his heart. If Allah does not cause him to be overtaken by sincere repentance, then what is feared is that he will meet Allah upon other than guidance.

و اتْلوا عليهم نبَأَ الذي أتيناه آياتنا فانسلخ منها فأتْبعه الشيطان فكان من الغاوين () ولو شئنا لَرَفَعْناه بها ولكنه أخلد إلى الأرض و اتبع هواه فمثله كمثل الكلب إن تحمل عليه يلهث أو تتركه يلهث 

“And recite to them the story of he whom We gave Our signs, but he threw them away. So the devil pursued him and he was of those who went astray. And had We willed, We would have elevated him due to it, but he clung to the earth and followed his desires. Thus his similitude is like the dog. If you drive it away , it lolls its tongue or if you leave it alone, it lolls its tongue.” [Al-A’raf: 175-176]

O Muslims! the revilers of Islam, and the teaching of it, the revilers of its etiquette and manners, the criticizers of its rulings, the defamers of its rectifiable nature for the society, the speakers that criticize its teachings and advocate its failure to be a relief for varying problems and to combating mishaps, they are possessors of sick hearts.

في قلوبهم مرضٌ فزادهم الله مرضً و لهم عذابٌ أليمٌ بما كانوا يكذبون

“In their hearts is a sickness and Allah will increase it and for them is a severe punishment due to them lying.” [Al Baqarah: 10]

The scholars of Islam have stated repentance is not accepted from the reviler of Islam, the Lord, and the Messenger -sallahu alayhi wa sallam. On the contrary he is a heretic that makes binding upon him capitol punishment. That which is between him and Allah (as it relates to his true reality of faith and disbelief), then Allah is more knowledgeable concerning him. It is only reported from some that they said the repentance of he who insults Allah, His Messenger, and His religion is not accepted, as this does not emanate from a heart contain within it faith.

The believer extols Allah, His commands, and prohibitions. In the qudsi narration Allah says, “Whomsoever has enmity to an ally of mines, I declare war against him.” Thus we ask Allah to guide us and you to His obedience, and I caution my brothers from mistakes of the tongue that can throw the servant into destruction, and impose upon him afflictions. Exalt your Lord! Exalt your religion! Exalt your prophet! Be cautious from lending an ear to these misguided people. Withdraw from their sittings, rather do not sit with them fearing that what afflicted them may afflict you.

و قد نزَّل عليكم في الكتاب أَنْ إذا سمعتم آياتِ الله يُكفَرُ بها و يُستهزأ بها فلا تقعدوا معهم حتى يخوضوا في حديثٍ غيرِهِ إنَّكم إذًا مثلهم

“And indeed it has been revealed to you in the Book, that if you hear Allah’s verses being disbelieved and mocked, then do not seat with them until they engage in another topic, lest you be like them…”[An-Nisaa: 140] 

Translated by Najeeb ibn Yusuf Al Anjelesi

http://www.mufti.af.org.sa/node/2167

بسم الله الرحمن الرحيم

Allah says:

يَأَيُّها الذين آمنوا اتَّقوا اللهَ و ذَروا ما بقي من الربا إن كنتم مؤمنين ـ فئنْ لَمْ تفعلوا فَأْذنوا بحربٍ من الله و رسوله

“O you who believe! Fear Allah and abandon whatever remains of Ribaa if you are believers. And if you do not, then take notice of the declaration of war from Allah and His Messenger…” [Al-Baqarah: 278-279]

Indeed the scholars past and present have simplified the matter of Ribaa, and have stated that it is of two types. The first being that which pertains to transactions and or bartering, whereas the second pertains to loans. As for the Ribaa connected to loans the scholars have clearly defined what this is and with which it consists.

Sheikh Sulaymaan Ar-Ruhaylee states, “The scholars have consensus that every loan that accrues/accumulates a (additional) benefit/profit is Ribaa.”(1) 

Sheikh Salih Al Fawzan states, “Forbidden upon the lender is the stipulating on the borrower/debtor an addition as it pertains to the (amount of) the loan. Surely the scholars have consensus on whenever the lender stipulates an addition and collects such, has fallen into Ribaa. Thus what the banks perpetrate from loans with interest rates is clear Ribaa, regardless if it be a consumer or development loan, like they have titled them.

Therefore it is not permissible for the lender, whether it be a bank, individual, or company, to collect a stipulated increase to a loan, despite the name this addition has been titled. This is regardless if the increase has been titled gains, interest, donation, lodging, or riding in a car, so long as this addition, or donation, or profit has come by way of stipulation.” (2)  

Thus this brings us to a very important point, that being the additional profit or gain to a loan is not restricted to monetary benefit, on the contrary it is whatsoever is acquired as a benefit or profit that results from the loan/debt. Sheikh Sulaymaan Ar Ruhaylee illustrates and emphasizes this point in a few examples given. He states, “So if a man says to another ‘I will loan you a thousand riyals with the condition that you write in the newspaper what I’ve loaned to you.’ This is Ribaa because he made conditional (for giving the loan) this stipulation in order to be benefited by his name.”(3) 

He also states’ “Ribaa as it pertains to loans is to stipulate an increase along with the loan, regardless if the addition is something tangible. For instance; like money, a house, or a car. The lender says ‘I will loan you a million (dollars, riyals, etc), provided that after a year you give me in return a million plus a car’, or other than that from tangible objects.

It can (also) be in treatment (how one is treated). For example the lender says ‘I will loan you a million and you will pay it back with the condition that you marry me to your sister.’ This is Ribaa in loans, due to him returning the million for that which was given plus this particular benefit. Or He says ‘I loan you a million with the condition that you repay it and lease me the available warehouse space in such in such a place.’ However the cause for the leasing is the loan, thus this is Ribaa in loans because he repays the million along with the lease.”(4)

He also states, “It can be immaterial, like benefiting by way of the esteem/honor of the debtor or by his name. Like if the lender says ‘I’ll loan you a million for a million (in repayment) and so that you can intercede on my behalf with sheikh so and so.”(5)

All of these are examples of debts that have an obvious benefit attached to them, thus it is Ribaa despite the benefit being monetary or otherwise. May Allah bless us with success in understanding these affairs and avoiding them in totality.

Compiled by Najeeb ibn Yusuf Al Anjelesi

1: ضوابط الربا

2: ملخص الفقهي

3: see number 1.

4: Number 1.

5: See number 1.  

بسم الله الرحمن الرحيم

Q: Is everything that the Prophet -sallahu alayhi wa salaam- mentioned to be from the signs of the hour something blameworthy or prohibited? Like the constructing of tall buildings?

A: We are unable to declare it prohibited -may Allah bless you- however the most appropriate and pious thing for the believer is to live a life within the boundaries of sufficiency with regards to his home, clothes, food, and drink. When Allah gives him wealth he should spend it, due to (he quotes a statement of the Prophet -sallahu alayhi wa salaam) “the affluent will be the least on the day of resurrection except those who distribute it like this and like that (to their right, left, and behind as the narration illustrates).” Just as the Prophet -sallahu alayhi wa salaam- mentioned.

The Exalted says:

و الذين يَكْنِزُون الذَّهب و الفِضَّة و لا يُنْفقُون في سبيل الله فبَشِّرْهم بعذاب أليم

“ِAnd those who amass gold and silver and do not spend it in Allah’s path, announce to them a severe torment.” [At-Taubah: 34]

So if one does not pay zakah, does not maintain family ties, nor does he give due rights as it relates to this wealth, then he is a sinner severely sinning. On the contrary if he pays zakah and builds himself a home, it is not correct to say it (his home) is prohibited. However what is more appropriate and pious is to not construct it high (towering), as competing in worldly affairs may eventually lead to arrogance. So what will result from the constructing of lofty buildings out of arrogance, which one will be taken to account over, -may Allah bless you- except that he regarding himself will become insolent with the people and deem himself above them. Hence if the structure is built in order to boast, he consequently is sinning.

To elaborate; a man buys a horse preparing its utilization in the path of Allah, he is rewarded. Another man buys a horse for his service and as a benefit for him and to, and to lend it out to people, this one is covered (on the Day of Resurrection). Whereas another man buys a horse for boastfulness and pride, such an individual has sinned.

And that’s the case with buildings. If he builds a home to shelter him, this is allowed, but if he builds it for boastfulness and pride he has sinned as a result of what he has accomplished for himself of arrogance and not merely the building itself.

Translated by Najeeb Al Anjelesi

Source: فتاوى فضيلة الشيخ العلامة ربيع بن هادي عمير المدخلي  

بسم الله الرحمن الرحيم

All praise is due to Allah. Indeed there has been an abundance of disapproval for extremism in the religion and this disapproval is with due right. This is because extremism in the religion is forbidden in the Book, Sunnah, and by consensus. Allah says:

قُلْ يَا أَهْلَ الْكِتَابِ لاَ تَغْلُواْ فِي دِينِكُمْ غَيْرَ الْحَقِّ

“Say (Muhammad): O’ people of the Book! Do not go to extremes in your religion outside the truth…” [Al Maaidah: 77]

In another verse He says:

يَا أَهْلَ الْكِتَابِ لاَ تَغْلُواْ فِي دِينِكُمْ وَلاَ تَقُولُواْ عَلَى اللّهِ إِلاَّ الْحَقِّ

“O’ people of the scripture! Do not go to extremes in your religion nor say anything about Allah except the truth…” [An-Nisaa: 171]

The Prophet -sallahu alayhi wa salaam- said: “Beware of exceeding limits, for indeed those that came before you were only destroyed due to extremism.“

Extremism in religion is to add onto set legislated boundaries (in Islam). It often occurs in worship like the three individuals where one said, I will pray (all night) and not sleep. Another said, I will fast (continuously) and not break my fast. The third said, I will not marry women. It also occurs in rulings where one  places a recommended matter on the level of obligation. Likewise in judgments like judging the committer of major sins, that which is beneath polytheism, to be disbelief consequently exiting the fold of Islam. It occurs in enjoining good and forbidding evil. For example the extremism of the Mutazilah and their revolting against the Muslim head of state using as an excuse the enjoining of good and forbidding of evil. Or in declaring to be lawful and unlawful where one declares lawful what is prohibited and vice versa.

Hence extremism in religion with all of its types are forbidden. It often exits one from the religion and is the source of one’s destruction like it destroyed those that came before us. No one doubts this matter from he whom Allah has given comprehension of the religion and insight with regards to its rulings.

On the other hand there is he who is opposite the extremism of adding into the religion. As there is he who is extreme as it relates to leniency and tolerance in the religion. Without doubt our religion is a religion of tolerance, removal of difficulties, and moderation however this tolerance must be within the set limits in which Allah has legislated pertaining to accepting legislative concessions during times of necessity for such. As the religion, and to Allah belongs all praise, does not have within it shackles. Allah says:

لاَ يُكَلِّفُ اللّهُ نَفْساً إِلاَّ وُسْعَهَا

“Allah does not burden a soul beyond what it can bear…” [Al Baqarah: 286] 

وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ

“…and has not placed on you any hardship in religion…” [Al Hajj: 78]

مَا يُرِيدُ اللَّهُ لِيَجْعَلَ عَلَيْكُمْ مِنْ حَرَجٍ

“…Allah does not desire to place any difficulty upon you…” [Al Maaidah: 6] 

Extremism in tolerance is to leave off what Allah has legislated and this is not considered to be the facilitation of ease, on the contrary this in it of itself is difficulty. Thus the cancellation of association and disassociation in Islam; equalization between Muslims and disbelievers with the excuse of tolerance; cancelling applying the ruling of invalidation of Islam for he who implements all of it or something from it; equalization of the religions like saying Islam, Judaism, and Christianity are the same or equalization of all religions even the pagan and atheistic ones; claiming the statement “laa-ilaha-illa’llah” does not necessitate disbelief in false deities and does not negate other false religions besides Islam just as some authors express in magazine articles, all our examples of extremism in leniency and tolerance. Disapproval of such is binding like disapproval of extremism pertaining to additions in the religion.

Furthermore, extremism in leniency and tolerance is often times more severe than in extremism pertaining to additions in the religion. This is because extremism in tolerance  and leniency leads to making the irreligious ways equal to the religion of truth which is disbelief by consensus of the Muslims. This contradicts extremism by way of addition as an abundance of scholars held the position that it is misguidance that does not reach the level of disbelief. In contrast to what the scholars have mentioned from what nullifies Islam (like) the lack of declaring disbelievers to be such, or to have doubt concerning their disbelief. 

Therefore, upon the individual who falls into this dangerous mistake is to ponder on his affair and return to the truth. Returning to the truth is virtuous and is better than persisting upon falsehood. May Allah makes us all successful in obtaining beneficial knowledge along with righteous actions. May His peace and commendations be upon our Prophet, his family, and companions.

Translated by Najeeb Al Anjelesi

http://www.albaidha.net/vb4/showthread.php?t=26455

بسم الله الرحمن الرحيم

The position of Ahlus Sunnah with regards to the Muslim who commits major sins is that the committer is under Allah’s will. If He wills He’ll forgive him or if He wills He’ll punish him. As a result of this Ahlus Sunnah does not state that the committer of major sins will abide in Hell forever as the Khawaarij and Mutazilah claim. This is applicable to all major sins including suicide, and anyone who has briefly studied the foundations of Ahlus Sunnah are well aware of this. Unfortunately there are some Muslims who do not have concern for learning these aspects of Islam and give importance to trivial matters (outside the religion), yet some of these types of individuals have placed themselves in positions of conveying Islamic knowledge by way of Friday sermons, classes, and lectures but are not equipped for such.

As a result mistakes are made like the claim that whoever commits suicide will abide in Hell forever. A statement that opposes the methodology of Ahlus Sunnah that occurs due to ignorance. Suicide is a major sin as is found in the text of the Quran and Sunnah. Allah says:

و لا تقتلوا أنفسَكم إنَّ الله بكم رحيمًا

“…and do not kill yourselves, surely Allah is most merciful with you.” [An-Nisaa: 29]

و لا تلقوا بأيدِيكم إلى التَّهْلُكة

“…and do not throw yourselves into destruction with your own hands…” [Al-Baqarah: 195]

Thabit Ibn Dhahak narrated that the Prophet -sallahu alayhi wa salaam said: “Whoever takes an oath on another religion deceivingly (lying), he is as he has said. Whoever kills himself with an object will be punished with it in the Fire. Whoever curses a believer it is as if he killed him and whoever accuses a believer of disbelief it is as if he killed him.” [Al-Bukhari and Muslim]

Abu Huraira narrated that the Prophet -sallahu alayhi wa salaam said: “Among those who came before you was a man inflicted with a wound and as a result grew impatient (due to the pain). Thus he took a knife and cut his hand and bled out until he died. Allah said, My servant was hasty with regards to himself so I have made paradise forbidden for him.” [Al-Bukhari and Muslim]

Abu Huraira also narrated the statement of Allah’s Messenger -sallahu alayhi wa salaam: “Whoever kills himself by suffocation will be suffocating in the Fire. Whoever stabs himself will be stabbing himself in the Fire.” [Al-Bukhari and Muslim]

These textual evidence indicate the prohibition of suicide and it being deemed from the major sins. Sheikh Muhammad Bazmool states: “Upon the authority of Abdullah ibn Amr who narrates that the Prophet -sallahu alayhi wa salaam- said, ‘The major sins are associating partners in worship with Allah, disobedience to parents, taking a life, and false oath.‘ Taking a life in this narration includes a man’s own life and the life of other than him. Therefore it is not permissible for a Muslim to take a life that Allah has prohibited except in due right. His own life is foremost to be included in the life in which Allah has prohibited for him to kill.” Sheikh Bazmool made this statement in the chapter entitled “Taking a life is from the major sins.”(1)

The Source of Confusion

Abu Huraira narrates that Allah’s Messenger -sallahu alayhi wa salaam- said: “Whoever kills himself by using iron, then it will be in his hand as he strikes himself in the stomach with it, (while) in the Hell Fire eternally abiding therein forever. Whoever drinks poison purposely killing himself, he will be drinking it in the Hell Fire eternally abiding therein forever. Whoever jumps off a cliff (of a mountain) purposely killing himself, he will be jumping into the Hell Fire eternally abiding therein forever.” [Muslim] 

This narration is a source of confusion for some due to the lack of examining all the evidence with regards to this subject and the lack of seeking clarity from those entrusted with conveying such (the scholars). Imam An Nawawi said about the statement “in the Hell Fire eternally abiding therein forever” ‘It is mentioned that there are several statements concerning it. The first statement is that it is attributed to whomever does this declaring it to be permissible whilst having knowledge that it is prohibited, as this individual is a disbeliever and this is his punishment. The second statement is that the intent of eternity is for a very long and extended duration and not true endlessness.’ (2)

The first statement mentioned is true and applicable to a specific circumstances that is not the subject of discussion here. As the declaring of anything Allah has prohibited as lawful is disbelief and no one doubts this. Allah says:

إنِ الحكمُ إلَّا لله

“…The judgement is for none but Allah…” [Yusuf: 40]

أَفَحكمَ الجاهلية يبغون و من أحْسَنُ من الله حكمًا لقومٍ يوقِنون

“Is it the judgement of ignorance that they desire? And who is better in judgement than Allah for a people with certainty.” [Al-Maa’idah: 50]

و من لمْ يَحْكُمْ بما أَنْزَلَ اللهُ فَأُولَئِك هم الكافرون

“And whoever does not judge by what Allah has revealed, such are the disbelievers.” [Al-Maa’idah: 44]

Thus from the traits of the believer is that he submits to Allah and to His judgments along with enactment of His Legislation, a subject no Muslim differs in. The subject of discussion here pertains to one who acknowledges the unlawfulness of suicide, yet he falls into it. This is where the second statement that Imam An Nawawi mentioned applies. The clearest proof that indicates the validity of this statements is the following:

Jabir narrated that Tufail ibn Amr Ad-Dausi came to the Prophet -sallahu alayhi wa salaam- and said,”do you have fortified structures and preventive measures (for protection)? -The tribe of Daus had a fortress during the era of ignorance.- The Prophet rejected that since Allah reserved this duty for the Ansar. When the Prophet -sallahu alayhi wa salaam- migrated to Medina, Tufail and a man from his tribe subsequently migrated as well. Unfortunately  Medina’s climate was unsuitable for them, and the man (who migrated with Tufail) became sick and uneasy, as a result he took the sharp tip of his arrow and cut the joints of his fingers. Consequently blood poured forth from his hands until he died, afterwards Tufail saw him in a dream. He saw that his appearance was good but his hands were wrapped. So Tufail said to him, “how did your lord treat you?” He replied; He forgave me on account of me migrating to His Prophet. Tufail then asked, “What is the reason that I see your hands wrapped?” He replied, “I was told (by Allah) We (Allah) will not correct what you have corrupted.” So Tufail narrated this to Allah’s Messenger -sallahu alayhi wa salaam- in consequence he said: “O Allah forgive even his hands.”         

Imam An Nawawi said, “As for the rulings of this narration, in it is proof for the tremendous principle of Ahlis Sunnah that being: Whoever commits suicide or some other major sin and dies without repenting is not a disbeliever, let alone hold the opinion of being in Hell (eternally). On the contrary the ruling is that he is under the will (of Allah). Indeed the elucidation of this principle has preceded. This narration is an explanation of several misunderstood narrations before it wherein it appears as if the killer and other than him from the committers of major sins will eternally abide in the Hell Fire.” (3)

This is the ruling we find the scholars conveying with regards to suicide. As Sheikh Bin Baz said, “So suicide is from the most repugnant of major sins, however Ahlus Sunnah wal Jamaa’ah do not hold the opinion that the committer is a disbeliever. If he was a Muslim who prayed and was well known for Islam, he worshiped Allah alone and believed in Him and what He revealed, even though he committed suicide for whatever reason such as a severe sickness, or wounds and whatever else that resembles such excuses that are evil and a sin from the major sins, despite this he does not exit Islam if he was a Muslim before committing this act.

Suicide does not expel one from Islam. On the contrary he is under the will of Allah like the other sins. If Allah wills He will pardon him and enter him into paradise due to his Islam, tawheed, and faith. Or perhaps our Lord will punish him in the Fire on account of his sin that he died upon, and it is the sin of killing. After being purified Allah will remove him from the Fire and place him in Paradise.” (4)

The Standing Committee for Knowledge Based Research and Verdicts issued a statement subsequent to being asked the following:

Q: What is the ruling concerning the one who commits suicide, is he a Muslim or disbeliever?

A: Whoever kills himself accidentally is excused and does not fall into sin as a result of that. Moreover the one who does so intentionally, due to whatever circumstance surrounding him, while not being displeased with Allah’s decree is not a disbeliever. Nonetheless he commits a major sin and is threatened with the Fire. Thus his affair is with Allah, if He wills He’ll pardoned him and if He wills He’ll punish him. And with Allah is success. (5)

This is the methodology of the Salaf with regards to the issue that no one differs in except the Khawaarij and Mutazilah, and Allah’s refuge is sought from straying after being guided.

Compiled by Abu Abdil Waahid Najeeb Al Anjelesi

1:  إيذاء النفس و الانتحار

2: شرح صحيح مسلم للإمام النووي

3: شرح صحيح مسلم للإمام النووي

4: Link to full verdict:  http://www.binbaz.org.sa/noor/3054

Portion of verdict translated here: فالانتحار من أقبح الكبائر، لكن عند أهل السنة والجماعة لا يكون كافراً، إذا كان مسلماً يصلي معروف بالإسلام موحداً لله -عز وجل- ومؤمناً به -سبحانه- وبما أخبر به، ولكنه انتحر لأسباب إما مرض شديد وإلا جراحات شديدة، وإلا أشبه ذلك من الأعذار، فهذا الانتحار منكر، وكبيرة من كبائر الذنوب، ولكنه لا يخرج به من الإسلام إذا كان مسلماً قبل ذلك، لا يخرج به الانتحار من الإسلام، بل يكون تحت مشيئة الله -سبحانه وتعالى- كسائر المعاصي، إن شاء الله عفا عنه وأدخله الجنة بإسلامه وتوحيده وإيمانه، وإن شاء ربنا عذبه في النار على قدر الجريمة التي مات عليها، وهي جريمة القتل. ثم بعد التطهير والتمحيص يخرجه الله من النار إلى الجنة

5: Link to verdict here: http://www.ajurry.com/vb/showthread.php?t=34267

The verdict: ما حكم من قتل نفسه هل هو مسلم أو كافر؟
ج 3: من قتل نفسه من المسلمين خطأ فهو معذور ولا يأثم بذلك، ومن قتل نفسه من المسلمين عمدًا؛ لظروف أحاطت به غير ساخط على قضاء الله وقدره فليس بكافر، لكنه مرتكب لكبيرة ومتوعد بالنار، وأمره إلى الله إن شاء عفا عنه وغفر له وإن شاء عذبه.
وبالله التوفيق، وصلى الله على نبينا محمد وآله وصحبه وسلم.

بسم الله الرحمن الرحيم

The Exalted says:

و كلوا و اشْرَبوا و لا تُسرِفوا إنه لا يحبُّ المُسْرِفين

“And eat and drink and do not be extravagant surely He does not love the extravagant.” [Al-A’raf: 31]

And He says:

و لا تُبذِّر تبذيراً إنَّ المبذِّرين كانوا إخوانَ الشياطين و كان الشيطانُ لِربِّه كَفوراً

“…and do not spend wastefully. Indeed the spendthrifts are brothers of the devils, and surely the devil is ungrateful to his Lord.” [Al-Isra: 26-27]

Wastefulness is offering an excessive amount (of food and drink) that goes beyond what is good with regards to being generous with the guests, whereas its consumption or being given in charity is better. As for it eventually being thrown away (due to excess) this is to show contempt for Allah’s blessings and it is distributing it in a way that is not pleasing to Him. This issue, especially considering the fact that people are suffering from hunger, is feared to be a means for the befalling of punishments. Amr ibn Shuaib narrated from his father, who narrated from his grandfather that the Messenger -sallahu alayhi wa salaam- said, “Eat, drink, and wear that which is not mixed with neither extravagance nor arrogance.” Collected by Ahmad, An-Nisaa’ee, Ibn Majah, and others with a good chain of transmission. 

Translated by Najeeb Al Anjelesi

Source: المنظار في بيان كثير من الأخطاء الشائعة