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بسم الله الرحمن الرحيم

Q: An author quoted Imam Adh-Dhahabi -from his book “Uncovering the Names Of The Companions- saying that Eesa the son of Mary was a companion and a prophet. Him being a companion because he met the Prophet -sallahu alayhi wa sallam- and greeted him. So are all prophets that met the Prophet -sallahu alayhi wa sallam- considered to have the term companion applied to them, and also the believers among the Jinn?

Sheikh Muhammad ibn Saalih Al Uthaymin: I see that to be burdensome as counting Eesa the son of Mary among the companions is burdensome, due to all of the prophets seeing the Prophet -sallahu alayhi wa sallam- and conveying their greetings upon him, i.e. an abundance from them saw him during the night ascension. The Messenger -sallahu alayhi wa sallam- ascended with his (actual) body and saw them factually. He spoke to them, and they to him. He greeted them and they greeted him, so do we now say that Adam is a companion? Yahya is a companion? Eesa is a companion? Musa is a companion? Ibrahim is a companion?

In addition, describing Eesa as being a prophet and messenger among those with firm resolve is more virtuous than describing him as a companion, as he is not in need of being described as a companion, and I have no idea of where such a plot has arisen. This is because it necessitates that we abandon saying Abu Bakr is the best of this nation. Undoubtedly this is beloved to the Shiite. They love that Abu Bakr is not -described as- being the best of this nation. Hence we say that the best of this nation is Abu Bakr, as for Eesa the son of Mary he is like the Messenger -sallahu alayhi wa sallam- in status/rank. Although the Messenger -sallahu alayhi wa sallam- is the best of the messengers, the rank of messenger is more superior and better than the rank of companionship.

So if we desired, we could easily say all that met the Messenger -sallahu alayhi wa sallam- during the night of ascension is a companion; however, I consider that to be excessively particular and overbearing. Ali ibn Abi Talib and others among the companions stated, “The best of this nation after its Prophet is Abu Bakr.” Ali ibn Abi Talib would address the people on the pulpit and say, “The best of this nation is Abu Bakr” likewise Ibn Umar as it is authentically relied from him that they -i.e. the companions- during the time of the Messenger -sallahu alayhi wa sallam- would choose and say, “The best of this nation is Abu Bakr.”

Source: لقاءات الباب المفتوح
Translated by Najeeb ibn Yusuf Al Anjelesi   

بسم الله الرحمن الرحيم

Q: Is dying the beard and the hair of the head permissible, even if the intent is for beautification?

Sheikh Muhammad ibn Saalih Al Uthaymin: Dying the beard and the head black, I say that all of this is forbidden, due to the Prophet’s -sallahu alayhi wa sallam- statement, “Change this (i.e. white and or grey hair) with something, but avoid black.” Also there is a narration within the sunan, reported therein is a threat upon whomsoever dyes there white hairs with black. As for your statement, “even if the intent is for beautification” most likely the one who dyes his hair black intends beautification, in that his face remains to appear like that of the youth, and if not -i.e. for this reason- then what is the benefit in doing this? Otherwise he just wastes time, money, and actions.

Source: لقاءات الباب المفتوح
Translated by Najeeb ibn Yusuf Al Anjelesi

بسم الله الرحمن الرحيم

Allah says:

وإذا سألك عبادي عني فإني قريب أُجيب دعوة الداعِ إذا دعانِ

“And if My servants ask you about me, then undoubtedly I am Qareeb (close/near), I respond to the invocation of the caller when he invokes Me…” [Al-Baqarah: 186]

وإلى ثمود أخاهم صالحًا قال يا قومِ اعبدوا الله ما لكم من إلاهٍ غيره هو أنشأكم من الأرض واستعمركم فيها فاستغفِروه و توبوا إليه إنّ ربي قريبٌ مجيبٌ

“And -sent- to Thamud was there brother Saalih, he said O my people! Worship Allah, you have no deity besides Him. He brought you forth -into being- from the earth and settled you therein, so seek forgiveness from Him and repent to Him. Indeed my Lord is Qareeb (close/near) Mujeeb (responsive).” [Hud: 61]

قل إن ضللت فإنما أضل على نفسي وإن اهتديت فبما يوحى إلىّ ربي إنه سميعٌ قريبٌ

“Say: If I go astray, I only stray -and lose- against my own self. If I am guided it is due to what is revealed to me from my Lord, truly He is Samee’a (All-Hearing) Qareeb (close/near).” [Saba: 50]

Sheikh Abdur Rahman ibn Naasir As-Sa’di said: The nearness has two types. (The first) Nearness, by way of His knowledge, to all of His creation, (the second) nearness to His servants and those who call on Him by way of responding to their invocation, assistance, and the granting of success (to them).

So whoever invokes his Lord with an attentive heart alone with a legislated supplication, and there is nothing preventing the answering of the supplication, e.g. eating the prohibited or whatever is similar to that (from what is reported to prevent the answering of supplication), then truly Allah promised to respond. Specifically if he -the caller- comes with the means to obtain a response to the invocation. It being the responding to Allah by willful compliance to His commands and prohibitions as it relates to speech, action, and faith in Him.
تيسير الكريم الرحمن في تفسير كلام المنان

Sheikh Abdur Razzaq Al Badr said: The nearness of Allah indicated in these verses is a specific nearness to the beloved servants and those whose supplications are answered. A nearness -concerning Allah- in which its true reality is not comprehended; however, its traces are known by His kindness towards them, His granting of success to them, and His concern for them. Also from its traces are His answering their supplication and rewarding the servants. Just as Allah says:

و قال ربكم ادْعوني أستجب لكم إنّ الذين يستكبرون عن عبادتي سيدخلون جهنم داخرين

“And your Lord said: Invoke Me and I will respond to you. Surely those who scorn My worship (arrogantly out of sheer pride), they will enter Hell disgraced/humiliated.” [Ghafir: 60]

It is firmly established within the Sunnah an abundance of narrations that indicate Allah’s nearness to His believing servants and pious allies. He hears and answers their invocations, and gives them what they ask. Within the two authentic collections (Bukhari and Muslim) is -a narration- upon the authority of Abu Musa Al-Ashari where he said, “We were with the Prophet -sallahu alayhi wa sallam- on a journey, where the people were caused to say Allahu akbar audibly. On account of that the Prophet said, ‘Do not trouble yourselves! You are not calling on one who is neither deaf nor absent, on the contrary you are calling on One Who is All Hearing and Near, and He is with you.’ ” فقه الأسماء الحسنى       

Compiled by Najeeb ibn Yusuf Al Anjelesi 

بسم الله الرحمن الرحيم

Abu Huraira narrated the statement of Allah’s Messenger -sallahu alayhi wa sallam-, “While a man was walking on a road he was stricken with severe thirst. He stumbled upon a well and descended therein, consequently drinking (until his thirst was quenched) and then exited it. Meanwhile he saw a dog panting and licking mud due to thirst. As a result the man said, ‘Thirst has affected this dog like that which affected me.’ So he descended into the well and filled his footwear with water, grasping it by his mouth, then he gave it water to drink. Consequently Allah thanked and forgave him.” They (those present) said, “O Messenger of Allah! Is there reward for us as a result of animals? He -sallahu alayhi wa sallam- said, “In every sentient being/creature there is a reward.” Collected by Al Bukhari and Muslim.

Sheikh Zayd Al Madkhali said, “This narration is a proof for the obligation of mercy towards animals and occasionally it is highly recommended. As the story in which a man saw a dog, and the dog is the least of animals in value, being that it was panting out of thirst he climbed down into a well in order to give it water. Consequently this became a means for receiving Allah’s mercy and thanks and He forgave him for his sins. In another chain of transmission there is a woman prostitute in which the same thing transpired with her, thus she was forgiven as well.

Therefore the narration therein is a clarification with regards to livestock owned by man, that he is responsible for them and they are from his herd (that which is placed under his care or custody). Thus it is mandatory to establish what is binding for them from food and drink, and having the concern that is befitting in that regard. If he does that for him is reward, but if he neglects that upon him is sin. In fact, when the Prophet -sallahu alayhi wa sallam- was asked about giving food or drink to animals he responded by saying, ‘In every sentient being/creature there is a reward.’ Along with the differing in species of created beings, everything man feeds or waters is included and there is for him a reward despite the different species. Whether it is livestock/cattle or animals that pass by your homes like cats and dogs, in all of them is reward.

So a man intends and expects that whatever is consumed from his money or substances of his drunken therein is reward.”

Translated by Najeeb Al Anjelesi

Source: عون الأحد الصمد شرح الأدب المفرد 

بسم الله الرحمن الرحيم

Q: Indeed some people have been tested with some wicked things such as drinking liquor or abusing narcotics, as a result when they break their fast during sunset they routinely indulge in these things til midnight, then they go to sleep in order to partake in the predawn meal during the last portion of the night and continue their fast (that following day), thus what is the ruling as it relates to their fast? And what is your advice in order that Allah may guide them?

A: As for the ruling concerning their fast, it is valid. However we are very saddened by them falling into this issue and they are Muslims. Likewise they know that intoxicants is the mother of all wickedness and a key to every evil as it undoubtedly is prohibited by the Book, the Sunnah and consensus of the Muslims. Therefore my advice to them is to have taqwa of Allah, to fear His punishment, and to abandon this forbidden matter. Whoever repents to Allah, Allah will accept his repentance, as the doors to repentance are open and Ramadan is a blessed opportunity to forego this prohibited action and to seek repentance from it. And Allah is the grantor of success. 

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: فتاوى في أحكام الصيام

بسم الله الرحمن الرحيم

Q: What is the (Islamic) precept pertaining to being excused due to ignorance?

A: The ignorant is he to whom which the proofs have not reached. He is either new to Islam and abandons an action from Islam’s pillars due to not learning Islam. For instance if a person accepts Islam and does not believe in the obligation of zaykat, hajj, etc due to neither the textual evidence reaching him nor any Muslim teaching him, this individual is excused due to ignorance.

Similarly a person in a country that is distant from knowledge, Islam, worship, tawheed, etc. He lives deep in the jungles like the jungles in the middle of Africa, or in countries passed India, countries of ignorance and misguidance. This person is also excused due to ignorance in certain affairs that have not reached him, so if he falls short therein we do not pass the judgement of disbelief, on the contrary we teach and make matters clear to him. We say to him, how come you don’t pay zaykah? Why don’t you perform the pilgrimage? If he says it’s not binding upon me to do, we then say, on the contrary, it is binding upon you to do and the proof is this. This (being his condition) before the proofs reached him, he came ignorant and is excused as a result of it.

As for he who lives in an Islamic country amidst the people of knowledge, religion, and good he is not excused. That is because in most cases he shuns learning and does not actually want the truth. The people of  the interval (of time between prophets), the mentally challenged, the young, and those who the proofs have not reached are all excused and will be tested on the day of resurrection. We do not consider them to be disbelievers and Allah will not enter them into the Fire without (first) sending a messenger to them in order to test them. He will say to them, “enter the Fire!” So whomsoever is prepared to enter it will be safe and secure, but whoever refuses and rejects will enter it.

The people of the interval will come and say , no herald came to us. The insane person will come and say I was tossed on the streets and the children would shove me while in (varying) pathways and I didn’t comprehend. I did not have intellect. Our Lord will not burden this type. The child is without sound intellect as well and has not reached the age of puberty. These individuals will be tested on the day of resurrection. Whoever dies before maturity will be tested. If he is prepared to enter the Fire being obedient to (the command) of this messenger (sent by Allah), he will be safe and secure. However he who refuses to enter the Fire this is disbelief and denial (on that day), consequently he will enter the Fire.

The textual evidence for this is what is reported by imam Ahmad from the chain of Qatadah, from Ahnaf ibn Qais upon the authority of Al-Aswad ibn Saree where the Prophet -sallahu alayhi wa salaam- said, “Four will be excused on the day of resurrection. The deaf man who doesn’t hear anything, the insane man, the elderly (senile) man, and the man who died during the interval (between Esa and Muhammad -sallahu alayhi wa salaam-). As for the deaf man he will say, my Lord indeed Islam came but I didn’t hear a thing. As for the insane he will say, my Lord Islam came yet the children would fling filth at me. The elderly man will say, my Lord Islam came but I didn’t comprehend anything. Lastly the man who died during the interval, he will say, my Lord no messenger of yours came to me. Thus a covenant will be made (in which they will agree) to obey Allah and (as a result) He will send a messenger to them who will tell them to enter the Fire. I swear by Him in whose hands is the soul of Muhammad, if they enter the Fire it will be for them cool and tranquil.   

Ahmad also reports (another chain from Muadh ibn Hisham that leads back to) Abu Huraira narrating similar, except that the ending differs. “So whoever enters it, it will be for them cool and tranquil, and whoever does not enter it will be dragged therein.“

The conclusion drawn is that the more probable interpretation with Ahlus Sunnah wal Jamaa’ah is that the ignoramus is excused until the proof is presented to him. So the people of the interval are excused and will not enter the Fire unless the proof is established (against them) in the next life. To reiterate; the soundest with Ahlus Sunnah is that anyone that commits an action deemed to be disbelief is not considered a disbeliever until the proof is presented to him, as some companions fell into the consumption of intoxicants, they drunk it and considered it to be lawful and this is disbelief. As a result the companions like Umar, Ali, Uthman and others assembled. They called for the summoning of them and said (after establishing the proofs concerning the consumption of intoxicants) if they acknowledge the prohibition of intoxicants then upon them is the Islamic legal punishment (for the infraction), but if they declare it lawful then the capital punishment for apostasy is applied. So they repented and the legal punishment was implemented.

Translated by Najeeb Ibn Yusuf Al Anjelesi

Source: فتاوى فضيلة الشيخ العلامة ربيع بن هادي عمير المدخلي   

بسم الله الرحمن الرحيم

Q: Are people, living in some Muslim countries, who commit major polytheism excused due to ignorance? Or is it that the proofs have been established against them due to the circulation of Islamic knowledge based books, tapes, and educational gatherings that are broadcast (on TV, radio, satellite, etc) wherein tawheed is clearly explained to them?

A: Whomever you know that comprehends and the proofs have been presented to him then (if he still persists upon polytheism while claiming Islam) you consider him to be out the fold of Islam, however many people do not understand. Many have not even heard (the proofs) specifically foreigners (non Arabs). In this time a multitude of Arabs are on the same level as the foreigner as they read the Quran and hear the narrations yet they do not comprehend them.

So patience is necessary alongside the lack of being hasty with passing judgement against the people. Indeed I’ve already answered this question before you asked it. I also cited the verses that indicate the necessity of the misguided person having comprehension in that he understands the proofs that are with you. Surely there may be with him disbelief and misguidance, however do not be hasty in passing the judgement of him being outside the fold of Islam until you present the evidence. We previously mentioned the position of Ibn Taymiyyah in this regard and the evidence (supporting this position).

Translated by Najeeb Ibn Yusuf Al Anjelesi

Source: فتاوى فضيلة الشيخ العلامة ربيع بن هادي عمير المدخلي

بسم الله الرحمن الرحيم

Q: Because you mentioned the perspiration of the Prophet -sallahu alayhi wa salaam- I wanted to know if there remains any of his physical traces like his hair, and if so how do we seek blessings from such?

A: Today there is nothing from his physical traces, and whoever claims such is a fraudulent liar!

We went to India and found a group of people claiming that they had a strand of the Prophet’s -sallahu alayhi wa salaam- hair, they are liars and the only thing with them is deceit. We also saw in I believe Pakistan or Bangladesh a masjid wherein it is claimed that his -sallahu alayhi salaam- footprint is therein. Also in Delhi there is a masjid its imam is (named) Bukhari and he has a good reputation (there), Europeans both men and women resembling the destitute travel there to that place in the masjid. They claim there is therein  a physical trace of the Prophet -sallahu alayhi wa salaam- in which a structure similar to a dome is built over. As a result you will see the women acting dishonorably and the men spectating, looking at the claimed footprint of the Prophet -sallahu alayhi wa salaam.

I saw this evil and went to the imam in order to advise him, so i said to him, you all claim that the Prophet -sallahu alayhi wa salaam- came to this place and this is his footprint? He replied, the people claim such. I said, O my brother, I have read (and studied) history and we know that the Messenger -sallahu alayhi wa salaam- was raised to the heavens, he went from Mecca to Medina, and he mobilized war expeditions to well known places like Tabuk, however we did not find anywhere in history where the Messenger -sallahu alayhi wa salaam- came to Delhi and stood at this place. He was not able to respond with anything convincing. Afterwards I talked to his father when he came and there was a salafi translator with me, who said, these claims (of the people) are atrocious.

Subsequent to that he informed me about when King Saud visited India and went to Varanasi which is a stronghold of idolatry, it is to them like Mecca, therein are an abundance of idols. So when they were informed of his visit they covered some of the idols, and how is this? Indeed it’s (from) the awe (or dignity) of monotheism. Then he came to the masjid and prayed therein, so the people said to him, here is the footprint of the Prophet -sallahu alayhi wa salaam- he immediately recognized it as a lie so he walked on and did not go near that area.

The implementer of tawheed has insight and comprehension, whereas the people of innovation have with them stupidity, ignorance, and wickedness. Thus the claims are many. In Turkey they claim to have a strand of his -sallahu alayhi wa salaam- hair, some claim they have the quranic manuscript of Ali in which he wrote with his own hand. These are lies. Allah’s set way with regards to these affairs is that they are no more (they’ve elapsed and are nonexistent today) as He has ordained such.

Translated by Najeeb Al Anjelesi 

Source: فتاوى فضيلة الشيخ العلامة ربيع ن هادي عمير المدخلي

بسم الله الرحمن الرحيم

Q: Is it correct that which is attributed to Abu Hanifah that he was Murji’ee?

A: This is correct and no one denies this. Abu Hanifah fell into irjaa and no one denies it, neither Hanifi nor Sunni, no one denies this. Ahlus Sunnah sternly censured him due to this and for other reasons. Therefore it is not allowed for a Hanifi or anyone else to follow the mistakes any individual no matter who it may be. Not Abu Hanifah, not Malik, and not Shaafi’ee, however I do not know of errors in creed with theses individuals except Abu Hanifah, as he fell into saying the statement, “the Quran is created” but eventually repented from that as is firmly established (and or affirmed) by the scholars. However his (mistake with regards to) irjaa, him repenting from such was never affirmed, nor has anyone claimed such. No one from the Hanifis or other than them to the best of my knowledge.

Translated by Najeeb Al Anjelesi

Source: فتاوى فضيلة الشيخ ربيع بن هادي المدخلي

بسم الله الرحمن الرحيم

Q: Are the statements of imams and scholars of the salaf from the first three generations of Muslims a proof (legislative evidence) to be relied upon?

A: Their statements are a (relied upon) proof, if they are from the perspective of consensus. So whatever they had collective consensus upon as it relates to creed, worship, business transactions, etc is a proof, since the fundamental sources (of legislative) with Ahlus Sunnah are the Book, the Sunnah, and consensus.

However if the subject is not that which there is consensus, on the contrary there is differing pertaining to it, in such case what is binding upon the people of knowledge is the referencing of Allah’s Book and His Messenger’s Sunnah, and whatsoever is derived from these two textual sources as a proof to substantiate or disqualify this or that statement. Just as the Exalted says:

فإنْ تنازعتم في شيءٍ فردُّوه إلى الله و الرسول إنْ كنتم تؤمنون باللهِ و اليوم الأخر ذلك خيرٌ و أحسن تأويلاً

“…and if you all differ in anything, refer it back to Allah and the Messenger, if you believe in Allah and the last day that is best and more suitable for final determination.” [An-Nisaa: 59]

And He says:

و ما اختلفتم فيه من شيءٍ فحكمه إلى الله

” And in whatsoever you all differ, the decision (regarding it) is with Allah…” [Ash-Shura: 10]

This is our position as it relates to the statements of the imams of the salaf from the three virtuous generations.

Translated by Najeeb Al Anjelesi

Source:  فتاوى فضيلة الشيخ ربيع بن هادي المدخلي