Marriage To One Who Commits Forbidden Sexual Intercourse: Sheikh Muhammad Ibn Saeed Raslaan

بسم الله الرحمن الرحيم

It is not permissible for a man to marry a woman that commits forbidden sexual intercourse, nor is it permitted for a woman to marry a man that does such, unless there occurs from both parties sincere repentance. The proof indicating this is the fact that Allah made chastity a condition found within all parties before the marriage. Just as He the exalted says:

اليومَ أُحلَّ لكم الطيبات و طعام الذين أُوتُو الكتاب حلٌّ لكم و طعامكم حلٌّ لهم و المحصنات من المؤمنات والمحصنات من الذين أُوتو الكتاب من قبلكم إذا ءَاتيتموهن أجورهن محصنين غير مسافحين و لا متخذي أحْدان

“This day the pure things have been made lawful for you. The people of the book’s food is lawful for you and yours is lawful for them. Likewise the chaste women from the believers and the chaste women from those given scripture before you when you give their bridal money (that being from) men desiring chastity, not committers of unlawful sex nor taking them as girlfriends…” [Al-Maa’idah: 5]

Also that which comes in His statement:

الزاني لا يَنْكِحُ إلاَّ زانيةً أو مشركة و الزانية لا يَنكحها إلاَّ زانٍ أو مشرك و حُرِمَ ذلك على المؤمنين

“The fornicator-adulterer does not marry except a fornicatress-adulteress or a idol worshiping woman. The fornicatress-adulteress no one marries her except a fornicator-adulterer, as the believers are forbidden from such. “[An-Nur: 3]

Allah forbade this. Prohibit upon the believing men is marriage to women that commit fornication and or adultery, as Allah orders chastity, and seeking the chaste woman and man. Thus forbidden upon the believer is marriage to whomever is described with committing prohibited sexual relations (fornication/adultery), or polytheism, because no one does that except a fornicator or polytheist, just as Allah Lord of the existence states.

As a result of this, you become aware that the affair, pertaining to the youth safeguarding their youthfulness, is tremendous. That is by him not involving himself in fornication, and the committing of immoral acts, likewise the young woman and the safeguarding of her youthful innocence. If this is the case, then it is a tremendous affair and a honorable gift.

Also the safeguarding of the woman after marriage, like we’ll see shortly. As Imam Ahmad held the opinion that if a woman committed adultery, while she has a husband, separation becomes binding. This affair will come shortly if Allah wills.

Imam Ahmad and Abu Dawud reported, with an authentic chain of transmission, upon the authority of Abu Huraira that Allah’s Messenger -sallahu alayhi wa sallam- said, “The whipped fornicator does not marry except one like him.” This narration is authentic.

The whipped fornicator: He who the Islamic punishment has been incurred upon.

Imam Ash-Shawkani said: “This description is commonly absent, pertaining to those that openly commit fornication and or adultery. In it is proof supporting the prohibition of a man marrying whomever openly commits forbidden sexual relations, likewise a woman marrying a man that does such. The previously mentioned verse alludes to this due to its last part, -and that is forbidden  for the believers.- Thus it is explicit as it relates to its prohibition.”   

It has not been made conditional that the Islamic penal punishment be inflicted upon him. On the contrary if he is known to commit prohibited sexual conduct, at this point it is prohibited for the believer to marry him off (to a believing woman). In addition if a woman is known to commit prohibit sexual relations, it is forbidden for a believer to marry her. This is the view of Qataadah, Ishaq, Ibn Ubayd, Ahmad, and Ibn Taymiyyah.

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: المحرمات من النساء

 

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Explanation Of Surah Al Fil: Sheikh Abdur Razzaq Al Badr

بسم الله الرحمن الرحيم

ألم ترَ كيف فعل ربك(1) ألم يجعل كيدهم في تضليل (2) و أرسل عليهم طيرًا أبابيل (3) ترميهم بحجارةٍ من سجيل (4) فجعلهم كعصف مأكول (5) سورة الفيل

“Did you not see how your Lord dealt with the people of the elephant?” Do you not know O prophet, how your Lord dealt with Abraha and his army? Along with them were elephants at the time when they came to destroy the ka’bah.

“Did He not make their plot” their scheme and or plan to demolish Allah’s house. “Go astray” i.e., lost and fleeting. A punishment for them, as they did not achieve anything by way of this effort, this plot, this scheme except loss. 

“And He sent birds in flocks, against them” A group of birds in sequence (one after another). They came with elephants, which is, per their claim, the most humongous and large of animals. There is no blocker to prevent them, nor a repellent to drive them away. So Allah sent against them, small birds carrying small rocks (pebbles) in their beaks.

“Pelting them with shale” rocks from solid clay (dropped) from a high place (altitude). Thus a rock did not hit (from falling) anyone among them, except that they were utterly wiped out.

“And He made them” this assemblage that came to demolish Allah’s house “Like devoured stalk” i.e., crop that cattle pounces upon, devours, and flattens with their feet.

This (event that took place) is from Allah’s signs and powerful ability. Likewise (from the benefits derived from the chapter are) the servant, no matter what his plots, schemes, and ambushes achieve, Allah will make it, for him, a harmful and humiliating end in this life and the next.

Also the Prophet -sallahu alayhi wa sallam- was born in this year in which that incident occurred, which was in general  an unprecedented thing before his -sallahu alayhi wa sallam- advent.  

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: شرح الدروس المهمة لعامة الأمة

 

 

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Explanation Of Surah Al-Kawthar: Sheikh Abdur Razzaq Al Badr

بسم الله الرحمن الرحيم

إنّا أَعْطَيْناكَ الكوثر(1) فصلِّ لربِّكَ وانْحَرْ (2) إنَّ شانِئكَ هو الأَبْتَر (3) سورة الكوثر

 Therein mentions Allah’s gift to His Prophet and chosen one, in that He gave him Al Kawthar i.e., abundant good and tremendous grace. In particular the river that Allah -glorified and exalted is He- will bestow upon him on the Day of Resurrection, and also the pond. (1)

“Therefore pray to your Lord” being thankful to Allah for His bounty, grace, and tremendous gift.

“And sacrifice” your slaughtered animal to your Lord, being sincere in your religion to Allah, just as Allah says:

قل إن صلاتي و نسكي و محياى و مماتي لله رب العالمين * لا شريك له

“Say (Muhammad): ‘Surely my prayer, sacrifice, life, and death are for Allah alone, the Lord of existence. He has no partner…’ “ [Al-An’am: 162-163]

“Indeed he who hates you” i.e., your enemy, he who loathes you “Is cut off” i.e., from every good, and from a noble mention, as he will not be remembered except as being evil and wicked.

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: شرح الدروس المهمة لعامة الأمة

 


1: The Pond referred to, will be on this earth during the Day Of Recompense. The river is in Paradise. 

 

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Explanation Of Surah Al Ikhlaas: Sheikh Abdur Razzaq Al Badr

بسم الله الرحمن الرحيم

قُلْ هُوَ اللهُ أحَد (1) اللهُ الصمد (2) لمْ يَلِدْ  و لمْ يولد (3) و لمْ يَكُنْ له كُفُوًا أحد (4) سورة الإجلاس

This is the chapter “Al-Ikhlaas” that equals a third of the Quran, just as it is authentically reported from our Prophet -sallahu alayhi wa sallam- where he said, “Is anyone of you incapable of reading a third of the Quran in a night?” This was very burdensome upon them, hence they replied, “Who among us is able to do that O Messenger of Allah?” So he -sallahu alayhi wa sallam- said, “Allah Al-Wahid As-Samad is a third of the Quran.”

It has been titled chapter “Al-Ikhlaas” because it is dedicated to clarifying the knowledge related (aspect of) tawheed. Chapter “Al-Kaafirun” has also been titled “Al-Ikhlaas” because it is dedicated to clarifying the action related (aspect of) tawheed. Thus tawheed is of two types: The knowledge related aspect and the action related aspect.

“Say: He is Allah, The One” Meaning unparalleled, glorified and exalted is He. There is no partner with Him, not in His names, attributes, qualities of lordship, nor divinity.

“Allah is As-Samad” The consummate as it pertains to His names and attributes, and as it relates to His sovereignty and characteristics. As-Samad is He Whom the creation turns toward and He it seeks refuge with concerning its needs. Therein is evidence concerning Allah’s independence from all of the creation due to His perfection within all of His qualities and ability. Also due to the entire creation being in dire need of Allah, glorified and exalted is He, as it turns towards Him and seeks refuge with Him with regards to all its needs, and is not sufficed without Him in the slightest of circumstances.

Additionally, from His uniqueness, independence, and perfection -glorified is He- is that “He neither begets nor is begotten.” A negation of origin (being born) and extension (giving birth), as He is far above and hallowed from such.

“And there is no one equal to Him” i.e., no example of Him, no rival to Him, no one similar to Him. He is far above having such.

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: شرح الدروس المهمة لعامة الأمة       

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Explanation Of Surah An-Nas: Sheikh Abdur Razzaq Al Badr

بسم الله الرحمن الرحيم

قُلْ أَعُوذُ بِرَبِّ النّاس (1) مَلكِ النّاس (2) إِلاهِ النَّاس (3) من شرِّ الوَسواسِ الخنَّاس (4) الَّذي يُوَسوِسُ في صُدُورِ النّاس (5) من الجنِّ و النّاس (6) سورة الناس

“Say: I seek refuge with the Lord of humanity – The King of humanity – The Deity of humanity” This is protecting oneself by way of Allah, by mentioning His qualities of lordship, divinity, and sovereignty. These three designations, Lord, King, and  Deity of humanity, their meanings are present in Al-Fatiha, wherein they are reported within the contents of praise of Allah. However in the closing chapter of the book (Al Quran) they are reported by seeking refuge with and adherence to Him. 

“From the evil of the whisperer who departs” He is the Shaitan. He has been mentioned with these two descriptions:

  • Whisperer: He who whispers in the hearts.
  • The one who departs: He who withdraws, and becomes distant from a person when Allah is mentioned.

Within this is the urging to preserve Allah’s remembrance, as that is the greatest protection for the servant against the Shaitan.

“Who whispers in the hearts of men” He who flings whispers and evil into the chest of man, from ill ideas, corrupt creed, and repugnant meanings.

“From jinn and men” Just as whispers could be from the jinn, they can also be from men.

Translated by Najeeb Al Anjelesi

Source: شرح الدروس المهمة لعامة الأمة 

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Bad-Mouthing The Religion Of Al-Islam: Sheikh Abdul Aziz Ali Sheikh

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

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Muhammad Ibn Abdul Wahhab’s Opinion Of Ibn Arabi: Sheikh Rabee ibn Haadi

بسم الله الرحمن الرحيم

Q: Is it true that Muhammad Ibn Abdul Wahhab did not consider Ibn Arabi to be a disbeliever?

A: That is attributed to the imam Muhammad ibn Abdul Wahhab, and pertaining to it there is reservations. Maybe this was before he became aware of the true creed of Ibn Arabi, whilst in the beginning stages of studying. This is an assumption of mines that is not far-fetched. Indeed the scholar of Islam Ibn Taimiyyah explained that he himself was deceived by Ibn Arabi, until he studied Ibn Arabi’s authored works. At this point he became cognizant of what was contained therein of deviations and heresy. Thus nothing was permit for him except exposing these deviations and heresies contain within many of his books.

As for after the imam, Muhammad Ibn Abdul Wahhab recognizing what is with Ibn Arabi from deviation and heresy, it is not permitted for us to say that he did not declare Ibn Arabi to be a disbeliever. Being that there was he who was less in adherence to the Sunnah who were explicit in their declaring of Ibn Arabi to be a disbeliever. Al Muqri Al Yamani said, “Whoever doubts the disbelief of Ibn Arabi’s group, then he is a disbeliever.” And he was less in ranking than Muhammad Ibn Abdul Wahhab with respect to adherence to the Sunnah.

Furthermore, many of the Asharis, the scholars from the Asharis and the Hanafis declared the heretic deviate Ibn Arabi to be a disbeliever. They deemed him a disbeliever, so how could it be that Muhammad Ibn Abdul Wahhab does not deem him the same? This is very unlikely.

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: فتاوى فضيلة الشيخ العلامة ربيع بن هادي عمير المدخلي

 

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When Warning Against The Innovator Is Harmful: Sheikh Ubayd Al Jaabiri

بسم الله الرحمن الرحيم

Q: Some have determined that it is not befitting to warn the common folk from specific innovators (by name), because they will not accept the criticism of them. They say that we should progress gradually with them as it relates to teaching the Sunnah and innovation, and when they understand, then we mention their (the innovators) names. Is this correct?

A: Yes, this is correct and we are upon this, if Allah wills. This is because our call, the call of Ahlus Sunnah and the Jamaa’ah is wisdom. Like Allah said to His Prophet -sallahu alayhi wa sallam-, and the speech is general encompassing him and every caller to Allah upon wisdom.

ادْعُ إلى سبيل ربك بالحكمة و الموعظةِ الحسنةِ و جادِلْهم بالتي هي أَحْسن

“Call to the way of your Lord with wisdom, good admonishment, and argue with them in a better way.” [An-Nahl: 125]

Ali -radi Allahu anhu- said: “Call the people to that with which they are familiar.” Thus it is incumbent that the insightful caller looks at the benefits and harms. So if the people of a country’s love for a man becomes strong and deep rooted, due to him being their imam, and them not knowing religiousness except from him, yet the caller deems him to be an astray innovator, then he should not say a thing against him (the innovator). Instill in them a love for the Sunnah and its people and warn from innovation in a general sense. (Say) this is innovation, that is innovation, like this, until it enters their souls and their hearts are at ease concerning it. ِAs for starting with it, this is wrong.

Furthermore, from the heads of innovation are men who are quite often in positions of authority within the country. For example, the minister of Islamic affairs, or the head of the judiciary, or the head judge of the country etc. This (type of individual) it would not be right to warn against him, due to it harming our call and not benefiting it. In Al Bukhari’s authentic collection, upon the authority Ayesha she said:

“Indeed a man sought permission to enter upon Allah’s Messenger -sallahu alayhi wa sallam-, so he said, “Grant him permission. O what an evil brother of his tribe.” When he entered, he -sallahu alayhi wa sallam- was friendly and cheerful, and spoke softly to him. Thus when the man exited, it was said to him, “O Messenger of Allah, you said what you said yet we noticed you were soft spoken in speech, friendly and cheerful towards him.” He said, “Indeed the most evil of people on the Day of Resurrection are those whom the people abandon being cautioned from his evil.”(1)

Therefore some people are neither boycotted nor warned against, because its evil will harm the people of Islam. As for the mistaken one, that which is within himself, it is not correct, yet he is not boycotted, nor is he held in high esteem.

Translated by Najeeb Al Anjelesi

Source: مجموعة الرسائل الجابرية في مسائل علمية وفق الكتاب و السنة النبوية: المجموعة الثانية

 


1: The hadith is translated in the manner in which Sheikh Ubayd mentioned it, however I’m not familiar with the wording the Sheikh quoted.

         

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A Loan That Accrues Any Benefit Outside The Base Amount Is Ribaa

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.  

 

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The Meaning Of Allah’s Names Ash-Shaakir “الشاكر” And Ash-Shakoor “الشكور”: Sheikh Abdur Razzaq Al Badr

بسم الله الرحمن الرحيم

The name Ash-Shakoor is mentioned in four places within the Quran. Allah says:

لِيُوفِّيهم أُجورَهم و يزيدَهم من فضله إنَّه غفورٌ شكورٌ

“That He may recompense them in full and add more from His grace. Surely He is Oft-Forgiving and Ever Appreciative/Grateful.” [Faatir: 30]

و قالوا الحمد لله الّذي أَذْهب عنَّا الحَزَنَ إنَّ ربَّنا لغفورٌ شكورٌ

“And they will say ‘All praise be to Allah Who has removed from us grief.’ Indeed Allah is Oft-Forgiving, Ever Appreciative/Grateful.”  [Faatir: 34]

و من يقترف حسنةً نَزِدْ له فيها حُسنًا إنَّ الله غفورٌ شكورٌ

“And whoever does a righteous deed, We will give in return an increase in good. Indeed Allah is Oft-Forgiving and Ever Appreciative/Grateful.” [Ash-Shura: 23]

إنْ تُقْرضوا الله قرضًا حسنًا يُضاعفْه لكم و يغفر لكم والله شكورٌ حليمٌ

“If you lend Allah a good loan, He will double it for you and forgive you. Allah is Ever Appreciative/Grateful and Most Forbearing.” [At-Taghabun: 17]

And Ash-Shaakir is mentioned twice. The Exalted says:

و من تَطَوَّعَ خيرًا فَئِنَّ الله شاكرٌ عليمٌ

“ِAnd whoever voluntarily does good, then surely Allah is All Appreciative and All Knowing” [Al-Baqarah: 158]

ما يفعل الله بعذابكم إنْ شكرْتم و آمنْتم و كان الله شاكرًا عليمًا

“Why should Allah punish you if you have thanked and believed in Him. Allah is All Appreciative and All Knowing.” [An-Nisaa: 147]

These are six places in which these two names are mentioned, that are places of benevolence from Allah in order to (illustrate) the devoutly obedient servants’  reward, to discharge the bounties, to increase from (his) grace, and to multiply plentifully the reward. This is what is made clear to us as it relates to the meaning of these two names.

Indeed Ash-Shakoor and Ash-Shaakir is He who does not allow the actions of a perpetrator to be lost. On the contrary, He doubles the reward without computation/reckoning. He Who accepts the simplest of actions and repays it with an abundance of rewards, endowments, and extensive favors. He who multiplies for the sincere worshiper’s action without any settlement. He thanks those that are thankful, and He remembers those that remember (Him).

So whoever seeks nearness to Him by one span, He will come close to him by one cubit. And whoever seeks nearness to Him by one cubit, He will come close to Him with the distance of two outstretched arms. Whoever comes to Him with good, He will increase for him as a result of it good, and will come with tremendous rewards.

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: فقه الأسماء الحسنى 

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