Question & Answer
What are the types of Murji’ah?
Question: What are the types of the Murji’ah? Please also mention their statements with regards to the issues of eemaan.
Answer:
The Murji’ah are of four types:
ONE: Those who say that eemaan is merely knowledge (ma’rifah), even if this is not accompanied by testification (tasdeeq).
This is the statement of the Jahmiyyah.
This is the most evil and the ugliest of statements. It is in fact disbelief (kufr) in Allah Azza wa Jall, because the mushrikoon from the early times, and Pharaoh (Firawn), and Haamaan and Qaaroon and (even) Iblees all acknowledged (the existence) of Allaah, Azza wa Jall, in their hearts. However because they did not state this on their tongues, nor testify to this in their hearts, nor act upon it with their limbs, then this knowledge did not benefit them.
TWO: Those who say that eemaan is testification in the heart only.
This is the statement of the Ashaa’irah (the Ash’arees).
This is also a false statement since the disbelievers (kuffaar) testify in their hearts, they know that the Quraan is True and that the Messenger ﷺ is True, and the Jews and Christians know that.
Those to whom We gave the Scripture (Jews and Christians) recognise him (Muhammad sal Allaahu alaihi wa sallam) as they recognise their sons; but verily, a party of them conceal the truth while they know it – [i.e. the qualities of Muhammad sal Allaahu alaihi wa sallam which are written in the Tawraat and the Injeel]. (Surah Al Baqarah: 146)
And they testify to it in their hearts.
Allaah Ta’aala says regarding the Mushrikoon: We know indeed the grief which their words cause you (O Muhammad sal Allaahu alaihi wa sallam); it is not you that they deny but it is the Ayaat of Allaah that the Dhaalimoon (polytheists and wrongdoers) deny. (Surah Al An’aam: 33)
So these people did not state upon their tongues nor did they act with their limbs, yet they did testify in their hearts – so they did not become people of eemaan (mu’minoon).
THREE: The statement of those who are the direct opposite of the Ashaa’irah – and they are the Karaamiyah. Those who say that eemaan is statement on the tongue even if the person does not truly believe in his heart.
Without doubt, this is a false statement since the hypocrites (munaafiqoon) – those who are in the lowest depths of the Fire – say “We bear witness that laa ilaaha ill Allaah and that Muhammad rasool ullaah’ with their tongues and they act (accordingly) with their limbs, but they do not truly believe in that nor do they testify to it in their hearts.
This is just as Allaah Ta’aala says: When the hypocrites come to you (O Muhammad sal Allaahu alaihi wa sallam) they say: ‘We bear witness that you are indeed the Messenger of Allaah’. And Allaah knows that you are indeed His Messenger and Allaah bears witness that the hypocrites are liars indeed. They have made their oaths a screen (for their hypocrisy). In this way they hinder (men) from the Path of Allaah. Verily, evil is what they used to do. (Surah Al Munaafiqoon: 1-2)
And He says, Subhaanahu wa ta’aala: They say with their tongues what is not in their hearts. (Surah Al Fath: 11)
FOUR: The statement of the murji’ah al fuqahaa, and they are the lightest of the groups in terms of irjaa’ – those who say that eemaan is belief (i’tiqaad) in the heart and statement upon the tongue, but action does not enter into it.
This is the statement of the Murji’ah al-Fuqahaa and this is a statement which is also incorrect since there is no eemaan without action.
[Shaykh Saalih al-Fawzaan|Masaa'il fil Eemaan p18, 19|Translated by Abu Abdir Rahmaan ibn Najam]
The Remedy for Whispering (of Shaytan)
Published by Darussalaam
The Blowing of Shaytan
Q. I feel when I begin the prayer and after performing one or two Raka'ahs that I have broken wind; does that invalidate the Wudhu or not? And if this is continuous what should I do?
A. It seems as if this is the whispering of Shaytan, which is intended to cause the worshiper to ruin his acts of worship, or make them a burden on him; and it has been reported in a Hadeeth on the authority of Ibn Abbas رضي الله عنه from the Prophet ﷺ that he said: "Shaytan comes to one of you during his prayer and blows at his backside, so that he thinks that he has broken wind although he has not; so if this happens, he should not leave (the prayer) unless he hears a sound or smells an odor." [Saheeh al-Bukharee (137)] And it was reported on the authority of Abu Sa'id رضي الله عنه that the Prophet ﷺ said: "If the devil comes to any of you and says: 'you have broken wind.' It should be said to him, 'You are a liar'" [Musnad Ahmad] meaning, one should say it to himself. Therefore, we advise the questioner not to pay any attention to these Shaytanic thoughts and imagination, so that they will stop quickly. However, if this is definitely real, and it is, as he says, continuous, then the ruling for him is that of one who continuously breaks wind, and its emission during prayer or whenever it occurs will not nullify his Wudhu, like the continuous flow of urine, because constantly repeating one's ablution entails hardship, therefore, he should remain in prayer and make Wudhu for every obligatory prayer when it becomes due.
Shaikh Ibn Jibreen (hafidhahullah)
The Remedy for Whispering (of Shaytan) in the Prayer
When I begin to pray, I am afflicted by a kind of whispering and thoughts, and sometimes I do not know what I have recited, not how many Raka'ahs I have prayed. Please advice me.
It is prescribed for the worshiper, man or woman, to approach the prayer with humility towards Allah and to call to mind that he stands before his Lord, so that Shaytan will stay away from him and the whispering will be reduced, in implementation of Allah's Words: "Successful indeed are the believers. Those who offers their prayers with all solemnity and full submission." [Soorah Muminoon (23): 1-2]
If the whispering become frequent, it is prescribed to seek refuge with Allah, from Shaytan, as the Prophet ﷺ ordered Uthman Ibn Abi al-As when he informed him ﷺ that Shaytan had confused his prayers. And when the worshiper becomes confused as to the number of Raka'ahs he has prayed, he should assume the minimum, base his estimation upon what he is sure of, and then complete his prayer. Afterwards, he performs two prostration of forgetfulness before making the Tasleem, based upon the narration of Abu Said رضي الله عنه from the Prophet ﷺ in which he said: "If any of you is in doubt regarding his prayer, and he does not know how much he has prayed, three or four (Raka'ahs) then let him cast aside doubt and base his estimation upon what he is sure of. Then prostrate twice before making the Tasleem; if he has prayed five, his prayer will be an intercessor for him, and if he has completed the prayer correctly, it will be a humiliation for Shaytan." [Saheeh Muslim (571)], And Allah is the Grantor of success.
Shaikh Ibn Bazرحمة الله عليه
Ruling on women plucking or trimming their eyebrows
Question:
Some women go to beauticians who style their eyebrows by shaving or trimming their edges. What is the ruling on this?
Praise be to Allaahسبحانه و تعالى.
Shaping the eyebrows by trimming, shaving or plucking their edges in order to appear beautiful, as is done by some women nowadays, is haraam because it involves changing the creation of Allaah and following the Shaytaan in his tempting of mankind to change the creation of Allaah. Allaah says (interpretation of the meaning):
“Verily! Allaah forgives not (the sin of) setting up partners in worship with Him, but He forgives whom He pleases sins other than that, and whoever sets up partners in worship with Allaah, has indeed strayed far away.
They (all those who worship others than Allaah) invoke nothing but female deities besides Him, and they invoke nothing but Shaytaan, a persistent rebel!
Allaah cursed him. And he [Shaytaan] said: ‘I will take an appointed portion of Your slaves;
Verily, I will mislead them, and surely, I will arouse in them false desires; and certainly, I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allaah.’ And whoever takes Shaytaan as a wali (protector or helper) instead of Allaah, has surely suffered a manifest loss.” [Al-Nisa’ 4:116-119]
In al-Saheeh, it was reported that Ibn Mas’ood رضي الله عنه said: “Allaah has cursed the women who do tattoos and those who have this done, the women who pluck eyebrows and those who have this done, and the women who file their teeth and change the creation of Allaah.” Then he said: “Should I not curse those whom the Messenger of Allaah ﷺ cursed, when it says in the Qur’aan (interpretation of the meaning): ‘… And whatsoever the Messenger gives you, take it, and whatever he forbids you, abstain (from it)…’ [al-Hashr 59:7]”
[Fataawa al-Lajnah al-Daa’imah, 5/179]
Can a woman go out wearing a long shirt with pants beneath?
Question:
I know that pants are haraam. So that I will not be doing something haraam, I would like to ask: Is it permissible for me to wear pants with a long shirt that reaches mid-thigh or is that not permissible? Please note that the shirt is wide and covers my charms. When can the ruling that pants are haraam be waived?.
Praise be to Allaahسبحانه و تعالى.
Firstly:
It is haraam for a woman to appear wearing pants in front of non-mahram men, because they do not cover the ‘awrah in the manner required in sharee’ah, rather they show her charms, in addition to making her resemble men and kaafir women. All of that is known to be haraam.
Shaykh Ibn ‘Uthaymeenرحمة الله عليه said:
I think that the Muslims should not follow this fashion and wear the clothes that come to us from here and there. Many of them are not compatible with the Islamic dress code which completely covers the woman, such as clothes that are short, very tight or see-through. That includes pants, which show the size of the woman’s legs, stomach and waist. Wearing them is included in the saheeh hadeeth
“There are two types of the people of Hell whom I have not seen: people with whips like the tails of cattle, with which they strike the people, and women who are clothed yet naked, walking with an enticing gait, with something on their heads that looks like the humps of camels, leaning to one side. They will never enter Paradise or even smell its fragrance, although its fragrance can be detected from such and such a distance.” End quote. The hadeeth was narrated by Muslim (2128).
He also said:
What I think is that it is haraam for women to wear pants because this is an imitation of men, and the Prophet ﷺ cursed women who imitate men. It also makes women less modest, because it opens the door to the garments of the people of Hell, as the Prophet ﷺ said: “two types of the people of Hell whom I have not seen” and he described them as “women who are clothed yet naked, walking with an enticing gait, with something on their heads that looks like the humps of camels, leaning to one side. They will never enter Paradise or even smell its fragrance”. End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen.
[It says in Fataawa al-Lajnah al-Daa’imah (17/102): It is not permissible for her to wear pants, because that is women imitating men.]
Secondly:
The prohibition on wearing pants if waived if they are worn beneath her garment, but wearing them beneath a shirt, even if it reaches the knees, is not permissible, because the reason for the prohibition is still present.
Shaykh ‘Abd al-Razzaaq ‘Afeefiرحمة الله عليه said:
A woman may wear pants with a completely covering garment above them, that does not make her resemble men, because she is wearing them under her garment.
End quote from Fataawa al-Shaykh ‘Abd al-Razzaaq ‘Afeefi, p. 573.
We praise Allaah for making you keen to seek that which is halaal and ask about it, and we ask Him, may He be glorified and exalted, to increase you in guidance and piety, and to help you to avoid temptation both apparent and hidden, and to protect the Muslim women from all evil.
And Allaah knows best.
IslamQA
Ruling on the validity of Salah offered after eating camel meat without performing Wudu
A: We were also asked before about whether eating certain parts of camel meat, such as the rumen, intestines and the like, invalidates Wudu'. In this regard, the widely-known opinion in the Madh-hab (School of Jurisprudence) of Ahmad and some other scholars is that we have not to perform Wudu' after eating such parts and that only eating lean meat invalidates Wudu'.
This is because the Prophetﷺ stated: Perform Wudu' after eating camel meat.
Linguistically speaking, neither rumen, intestines, liver, spleen nor the like is denoted by the word 'meat' (lahm) in Arabic. In fact, the word 'meat' is commonly used to refer to lean meat. Accordingly, scholars are of the view that we must perform Wudu' after eating lean camel meat only, not rumen, intestines or the like.
Actually, this is the correct position according to scholars who view eating camel meat as an invalidator of Wudu'. However, some scholars are of the opinion that the same ruling applies to eating the rumen and the like, as they are denoted by the word 'lahm' (meat). In support of their view, they drew analogy from the fact that Allah's prohibition of swine includes pork, lard and any other wine parts.
Thus, the former view that the prohibition is restricted to lean meat seems to be the soundest: Perform Wudu' after eating camel meat.
Drawing analogy from the prohibition of eating pork is out of place, because swine is prohibited as a whole. As for camel meat, it is something relating to acts of worship.
To clarify, such meat and sub-categories of it are not impure; rather, eating camel meat, in the general sense of the word, is permissible. Nevertheless, Allah made performing Wudu' contingent upon eating camel lean meat only; to the exclusion of other parts that are not linguistically denoted by the word 'lahm' (meat) in Arabic.
In any case, performing Wudu' after eating such camel parts, such as rumen, intestines and tongue, will be good, as this is a kind of precaution that reconciles the divergent opinions of scholars. Precaution here is good also, because such parts are denoted by the generic word meat, although the latter word is not commonly used to refer to these parts.
However, performing Wudu' becomes obligatory only after eating lean meat.
As for a negligent person who does not perform Wudu' after eating camel meat while believing that doing so invalidates Wudu', their Salah is invalid. If someone does not believe that doing so is an invalidator of Wudu' and holds the view that the Hadith above is Mansukh (abrogated), their Salah will be valid.
In other words, the Salah of someone who practices their own Ijtihad (juristic effort to infer expert legal rulings) or Taqlid (strictly following a specific School of Jurisprudence) comes to realize that the latter view is sounder, their Salah will be valid. This is based on their belief as seekers of knowledge, who have exerted effort and reached the conclusion that eating camel meat does not invalidate one's Wudu'.
In such a case, Salah will be valid, for this is the result of exerting scholarly effort or following the Madh-habs (Schools of Jurisprudence) of Al-Shafi`y, Abu Hanifah, or Malik, who said that eating camel meat does not invalidate Wudu'.
Actually, the Salah of such a person is valid based on their Ijtihad or Taqlid . As for someone who believes that eating camel meat invalidates Wudu' and does not repeat it only out of negligence, their Salah is invalid because they perform it without Wudu'.
Nur' ala Al-Darb Fatwas>Volume 5>Book of Taharah>Chapter on invalidators of Wudu'>Ruling on the validity of Salah offered after eating camel meat without performing Wudu / 156- Ruling on the validity of Salah offered after eating camel meat without performing Wudu'
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