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Q1: We know that Holy Prophet's father's name was Abdullah & he had passed away before
Prophet's birth.With this background please tell that what was the concept in arabia
about "ALLAH" before prophet. Were they familiar to this word before prophet's birth?
How did they differentiate Allah from idols,if at all they did?
Answer:
You should note that Arabian societies before Islam were not atheistic societies that
denied the existence of Allaah, or societies that were unaware that there is a Lord,
Creator and Provider. They knew that, and they still retained some traces of the
religion of Ibraaheem, and they had contact with Jews and Christians. But their
problem was that they did not worship Allaah Alone in exclusion to others; they had
other gods whom they associated in worship with Him, and which they worshipped not on
the basis that they were the Lord, the Creator the Provider, but because they claimed
that these were intermediaries who would intercede between them and Allaah and bring
them closer to Allaah. Hence Allaah said concerning them (interpretation of the
meaning):
“And if you (O Muhammad) ask them: ‘Who has created the heavens and the earth,’ they
will certainly say: ‘Allaah’” [Luqmaan 31:25]
This indicates that they acknowledged that Allaah is the Creator. Another aayah says
(interpretation of the meaning):
“And verily, if you ask them: ‘Who created the heavens and the earth?’ Surely, they
will say: ‘Allaah (has created them)’”
[al-Zumar 39:38]
Many aayaat indicated that they believed in the Unity of Lordship (Tawheed
al-Ruboobiyyah); their shirk was with regard to divinity (uloohiyyah), as Allaah says
concerning them (interpretation of the meaning):
“And those who take Awliyaa’ (protectors, helpers, lords, gods) besides Him (say): ‘We
worship them only that they may bring us near to Allaah’” [al-Zumar 39:3]
i.e., they said, we only worship them so that they may bring us closer to Allaah.
Shaykh Sa’d al-Humayd
Q2: I heard of this person Yazeed Ibn Muawiyah. I heard that he once a calipha of the
muslims and he was a drunken sadistic person, who was not really a muslim. Is this
true? Please tell me his story. Thank you and may allah bless you.
Answer:
Praise be to Allaah.
His name was Yazeed ibn Mu’aawiyah ibn Abi Sufyaan ibn Harb ibn Umayaah al-Umawi
al-Dimashqi.
Al-Dhahabi said: he was the commander of that army during the campaign against
Constantinople, among which were people such as Abu Ayyoob al-Ansaari. Yazeed was
appointed by his father as his heir, so he took power after his father died in Rajab
60 AH at the age of thirty-three, but his reign lasted for less than four years.
Yazeed is one of those whom we neither curse nor love. There are others like him among
the khaleefahs of the two states (Umawi/Umayyad and ‘Abbaasi/Abbasid) and the
governors of various regions, indeed there were some among them who were worse than
him. But the issue in the case of Yazeed is that he was came to power forty-nine years
after the death of the Prophet SAWS (peace and blessings of Allaah be upon him); it
was still close to the time of the Prophet and some of the Sahaabah were still alive
such as Ibn ‘Umar who was more entitled to the position than him or his father or his
grandfather.
His reign began with the killing of the martyr al-Husayn and it ended with the battle
of al-Harrah, so the people hated him and he was not blessed with a long life. There
were many revolts against him after al-Husayn, such as the people of Madeenah who
revolted for the sake of Allaah, and Ibn al-Zubayr.
(Siyar A’laam al-Nubalaa’, part 4, p. 38)
Shaykh al-Islam described people’s attitudes towards Yazeed ibn Mu’aawiyah, and said:
The people differed concerning Yazeed ibn Mu’aawiyah ibn Abi Sufyaan, splitting into
three groups, two extreme and one moderate.
One of the two extremes said that he was a kaafir and a munaafiq, that he strove to
kill the grandson of the Prophet SAWS (peace and blessings of Allaah be upon him) to
spite the Messenger of Allaah and to take revenge on him, and to avenge his
grandfather ‘Utbah, his grandfather’s brother Shaybah and his maternal uncle al-Waleed
ibn ‘Utbah and others who were killed by the companions of the Prophet SAWS (peace and
blessings of Allaah be upon him), by ‘Ali ibn Abi Taalib and others on the day of Badr
and in other battles – and things of that nature. To have such a view is easy for the
Raafidis who regard Abu Bakr, ‘Umar and ‘Uthmaan as kaafirs, so it is much easier for
them to regard Yazeed as a kaafir.
The second extreme group think that he was a righteous man and a just leader, that he
was one of the Sahaabah who were born during the time of the Prophet and were carried
and blessed by him. Some of them give him a higher status than Abu Bakr and ‘Umar, and
some of them regard him as a prophet. Both views are obviously false to one who has
the least common sense and who has any knowledge of the lives and times of the
earliest Muslims. This view is not attributable to any of the scholars who are known
for following the Sunnah or to any intelligent person who has reason and experience.
The third view is that he was one of the kings of the Muslims, who did good deeds and
bad deeds. He was not born until the caliphate of ‘Uthmaan. He was not a kaafir but it
was because of him that the killing of al-Husayn happened, and he did what he did to
the people of al-Harrah. He was not a Sahaabi, nor was he one of the righteous friends
of Allaah. This is the view of most of the people of reason and knowledge and of Ahl
al-Sunnah wa’l-Jamaa’ah.
Then they divided into three groups, one which cursed him, one which loved him and one
which neither cursed him nor loved him. This is what was reported from Imaam Ahmad,
and this is the view of the fair-minded among his companions and others among the
Muslims. Saalih ibn Ahmad said: I said to my father, some people say that they love
Yazeed. He said, O my son, does anyone love Yazeed who believes in Allaah and the Last
Day? I said, O my father, why do you not curse him? He said, O my son, when did you
ever see your father curse anybody?
Abu Muhammad al-Maqdisi said, when he was asked about Yazeed: according to what I have
heard he is neither to be cursed nor to be loved. He said, I also heard that our
grandfather Abu ‘Abd-Allaah ibn Taymiyah was asked about Yazeed and he said: we do not
deny his good qualities or exaggerate about them. This is the fairest opinion.
Majmoo’ Fataawa Shaykh al-Islam, part 4, p. 481-484
Sheikh Muhammed Salih Al-Munajjid
Q3: For some months i have been having a problem with waswas in both my prayers and
when performing wudu.I keep forgetting what i have washed in my wudu and keep
forgetting how much i have prayed.It has reached a point where i am making sajdah as -
sahu for every single prayer because my mind keeps going blank.The more i concentrate
on my prayer the more it occurs.Sometimes i think i must have read 6 or 7 rakats for a
four rakat prayer because i simply cannot recal how much i have prayed and so i
continue until i am certain.The more i do this the worse the problem gets. I want to
ignore the waswas but i am not sure if this is sanctioned by the shariah.I feel it is
the only way to rid myself of this disease.I read surah Baqarah and many dua related
to the whisperings of shaytan and surahs falaq and naas.With regards to wudu i have a
combination of problems as i feel tha i have not washed properly after using the
bathroom or if my clothes get wet that there is something impure on my clothes.When
making wudu i feel like i have not washed properly. I try to ignore these whisperings
but i am terrified that if i ignore it and i am wrong, that my prayers will not be
answered. I have reached a point where my prayers can take upto an hour or more to
perfom and have become merely a ritual without any khushoo because of these problems.
I finish one prayer and start fearing how i am going to manage to get through the next
one. I feel i am trapped because there is no way i can miss a prayer as I know this is
exactly what shaytan wants me to do. Please help me , may Allah reward you.
Answer:
Praise be to Allaah.
Our advice to you first of all is that you have to consult a psychologist; try to
find a Muslim doctor so that he will understand your problem. Secondly, you have to
take the easier option always, and do not think about the sin or punishment. If you do
not follow this advice, your problem will continue. In a prayer when you are not sure
whether you have prayed three or four rak’ahs, you have to assume that it is four, and
the part of the body which you are unsure whether you have washed it, you have to
assume that you have washed it. This applies to every situation you face: take the
easier option. If you do that you will have defeated the Shaytaan who has subjected
you to this involuntary waswaas. May Allaah heal you and grant you good health.
Shaykh Sa’d al-Humayd
Q4: I would like to know what to do. Someone told me that when reciting dhuwa, that i
have to prostrate seven times for the prophet[p.b.u.h], but i just don't know how,
would you .
Answer:
Praise be to Allaah.
Firstly, one of the things that are well known in Islam and that no Muslim has any
excuse for not knowing is that it is not permissible to do any kind of act of worship
for anyone except Allaah – not to any angel who is close to Him or to any Prophet who
was sent. Whoever does any kind of act of worship for anyone other than Allaah is a
mushrik (polytheist, one who associates others with Allaah) and a kaafir
(disbeliever). The evidence for that is the verse in which Allaah says (interpretation
of the meaning):
“And the mosques are for Allaah (Alone), so invoke not anyone along with Allaah”
[al-Jinn 72:18]
Ibn Katheer said: Here Allaah is commanding His slaves to worship Him alone and not to
call on anyone alongside Him, and not to associate anyone with Him.
This action is a kind of exaggeration about the Messenger of Allaah (peace and
blessings of Allaah be upon him), which the Prophet (peace and blessings of Allaah be
upon him) warned us against and forbade us to do. He said: “Do not exaggerate about me
as the Christians exaggerated about the son of Maryam, for I am no more than His
slave, so say, the slave of Allaah and His Messenger.” Undoubtedly this action
(prostrating) is a form of worship.
(Narrated by al-Bukhaari, Ahaadeeth al-Anbiya’, 3189).
Undoubtedly this action is a kind of worship, and the Prophet (peace and blessings of
Allaah be upon him) warned us against following the Jews and Christians in that. He
said during his final illness: “May the curse of Allaah be upon the Jews and
Christians, for they took the graves of their Prophets as places of worship.” He was
warning against doing what they did. (Narrated by al-Bukhaari, al-Salaah, 417)
And the Prophet (peace and blessings of Allaah be upon him) warned us against standing
up for him. It says in the hadeeth [referring to when he led them in prayer sitting
down because he was ill, and they were standing, so he gestured to them to sit down]:
“Just now you nearly did the action of the Persians and Romans, who stand up for their
kings whilst they [the kings] are sitting.” (Narrated by Muslim, al-Salaah, 624)
And it says in the hadeeth: “Do not do as the Persians do for their leaders.” This is
narrated in Saheeh al-Jaami’, 7380. If this is what is said about standing up for him
(peace and blessings of Allaah be upon him), then what about prostrating for him?
Prostration is one of the most exclusive acts of worship, to be done only for Allaah.
Allaah has commanded us to prostrate to Him alone and none other, as He says
(interpretation of the meaning):
“Prostrate yourselves not to the sun nor to the moon, but prostrate yourselves to
Allaah Who created them, if you (really) worship Him”
[Fussilat 41:37]
“So fall you down in prostration to Allaah and worship Him (Alone)”
[al-Najm 53:62]
Secondly: what is prescribed in Islam is to send blessings upon the Prophet (peace and
blessings of Allaah be upon him) when making du’aa’. This is a kind of etiquette to
which attention should be paid.
Al-Nawawi said: The scholars are unanimously agreed that it is mustahabb to begin
du’aa’ with praise of Allaah, then to send blessings upon the Messenger of Allaah
(peace and blessings of Allaah be upon him), and to conclude the du’aa’ in like
manner, as it says in the hadeeth:
“Whilst the Messenger of Allaah (peace and blessings of Allaah be upon him) was
sitting, a man entered and prayed, then he said, ‘O Allaah, forgive me and have mercy
on me.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘You
are in a hurry, O worshipper. When you have prayed, sit and praise Allaah as He
deserves to be praised, then send blessings upon me, and then call upon Him (make
du’aa’).’ Then another man prayed and then praised Allaah and sent blessings upon the
Prophet (peace and blessings of Allaah be upon him). The Prophet (peace and blessings
of Allaah be upon him) said, ‘O worshipper, make du’aa’, for you will be answered.’”
(Narrated by al-Tirmidhi, al-Da’waat, 3398; Abu Dawood, 1481; classed as saheeh by
al-Albaani in Saheeh Abi Dawood, no. 2756).
It was narrated that Faddaalah ibn ‘Ubayd said: “The Prophet (peace and blessings of
Allaah be upon him) heard a man making du’aa’ during his prayer, but he did not send
blessings upon the Prophet (peace and blessings of Allaah be upon him). The Prophet
(peace and blessings of Allaah be upon him) said: ‘This man is in a hurry.’ Then he
called him and said to him, or to someone else, ‘When any one of you prays, let him
begin by praising Allaah, then let him send blessings upon the Prophet (peace and
blessings of Allaah be upon him), then after that let him make du’aa’ as he wishes.’”
Abu ‘Eesa said: this is a saheeh hasan hadeeth. (al-Tirmidhi, 3399; classed as saheeh
by al-Albaani in Saheeh Abi Dawood, 2767)
It was narrated in a hadeeth that ‘Abd-Allaah ibn Mas’ood said: “I was praying, and
the Prophet (peace and blessings of Allaah be upon him) was nearby, and Abu Bakr and
‘Umar were with him. When I sat I started by praising Allaah, then I sent blessings
upon the Prophet (peace and blessings of Allaah be upon him), then I prayed (made
du’aa’) for myself. The Prophet (peace and blessings of Allaah be upon him) said,
‘Ask, it will be given to you; ask, it will be given to you.’” (Narrated by
al-Tirmidhi, al-Jumu’ah, 541; al-Albaani said in Saheeh al-Tirmidhi, it is hasan
saheeh; no. 486).
If it is asked, how do we send blessings upon the Prophet (peace and blessings of
Allaah be upon him)?
The answer is:
The way to send blessings upon the Prophet (peace and blessings of Allaah be upon him)
is to say: “Allaahumma salli ‘ala Muhammad wa ‘ala aali Muhammad kamaa salayta ‘ala
aali Ibraaheem. Wa baarik ‘ala Muhammad wa ‘ala aali Muhammad kama baarakta ‘ala aali
Ibraaheem fi’l-‘aalameen innaka hameedun majeed (O Allaah, send blessings upon
Muhammad and upon the family of Muhammad, as You sent blessings upon the family of
Ibraaheem, and bless Muhammad and the family of Muhammad, as You blessed the family of
Ibraheem among the nations. Verily You are Most Praiseworthy, Full of Glory).”
(Narrated by al-Bukhaari, Ahaadeeth al-Anbiya’, 3119)
This is how blessings are sent upon the Prophet (peace and blessings of Allaah be upon
him). As for what is mentioned in the question about prostrating for the Prophet
(peace and blessings of Allaah be upon him), this is haraam (forbidden) and is major
shirk, because prostration may only be done for Allaah. So the Muslim must learn about
the matters of his religion from the Qur’aan and Sunnah and from trustworthy scholars;
he should ask about everything that he does not understand, so that he will not fall
into shirk, Allaah forbid.
He should also keep away from everyone who enjoins shirk, bid’ah (innovation) and
misguidance. We ask Allaah to keep us safe and sound.
And Allaah knows best.
May Allaah send blessings upon our Prophet Muhammad.
Q5: I am confused between the way a Sunni prays and the way a Shi'te prays. My father
is a Shi'te and he has taught me to pray with my hands on my sides but I do not know
what is the differnce. Why is there such difference between the two? Also, I would be
very grateful if you tell me which form was used originally by Mohammad.
Answer:
Praise be to Allaah.
1 – The difference between the Shi’ah (Raafidis) and Sunnis (Ahl al-Sunnah) is very
great, because of the difference in the sources to which each group refers. The Shi’ah
rely on books and scholars who are insignificant in the eyes of the Sunnis.
For example, after the Qur’aan, the Sunnis rely on Saheeh al-Bukhaari, but the Shi’ah
do not regard it as a reference and they do not regard its author as significant. They
even differ from us with regard to the Sahaabah. The Shi’ah regard all the Sahaabah as
kaafirs apart from a few of them. Some of them even claim that the Qur’aan which is in
circulation among the Sunnis is missing some parts and has been altered; those who do
not say that the Qur’aan is missing some parts and has been altered say that it has
been misinterpreted and reject the tafseer (interpretation) that has been narrated
from our imams.
Al-Shu’bi said: I warn you against misguided groups, the worst of which are the
Raafidis. ‘Ali ibn Abi Taalib burned them with fire and expelled them from the land,
and the proof of that is that the ideas of the Raafidis are like the ideas of the
Jews.
The Jews said that only a man from the family of Dawood could be a leader, and the
Raafidis say that only a man from among the descendents of ‘Ali ibn Abi Taalib could
be a leader.
The Jews said that there can be no fighting for the sake of Allaah until the Dajjaal
(“Antichrist”) appears and some support comes down from heaven, and the Raafidis say
that there can be no fighting for the sake of Allaah until the Mahdi appears and a
voice calls out from heaven.
The Jews delay the evening prayer until the stars appear, and the Raafidis do
likewise. According to a hadeeth narrated from the Prophet SAWS (peace and blessings
of Allaah be upon him): “My ummah will continue to adhere to the fitrah (sound natural
disposition of man) so long as they do not delay Maghrib prayer until the stars
appear.” (Abu Dawood, 418; Ibn Maajah, 689; classed as saheeh by al-Albaani in Saheeh
Abi Dawood, 444).
The Jews turned away slightly from their direction of prayer, as do the Raafidis.
The Jews sway back and forth in prayer, as do the Raafidis.
The Jews regard it as permissible to shed the blood of every Muslim, as do the
Raafidis.
The Jews do not observe any ‘iddah (waiting period) when a woman is divorced or
widowed, and neither do the Raafidis.
The Jews reject the idea of three-fold talaaq (divorce), as do the Raafidis.
The Jews altered the Tawraat (Torah), as the Raafidis altered the Qur’aan.
The Jews hate Jibreel and say, “He is our enemy among the angels.” Some of the
Raafidis do likewise and say that he made a mistake by giving the Revelation to
Muhammad (peace and blessings of Allaah be upon him).
Al-Sunnah by al-Khallaal, 3/497-498.
These are some of the misguidance and myths of the Shi’ah. Hence it is no surprise
that they put their arms at their sides when praying, which is clearly contrary to the
saheeh Sunnah.
With regard to the evidence for placing the right hand over the left when praying,
there is a great deal of such evidence. For example:
It was narrated that Sahl ibn Sa’d said: The people were commanded to put the right
hand over the left forearm when praying.
Abu Haazim said: I only know that this is attributed to the Prophet (peace and
blessings of Allaah be upon him). (Narrated by al-Bukhaari, 707).
“[The Prophet] (peace and blessings of Allaah be upon him) used to place his right
hand on his left hand.” (Narrated by Muslim, 401).
The Messenger of Allaah (peace and blessings of Allaah be upon him) passed by a man
who was praying, and who had placed his left hand on his right hand. He grabbed his
arms and put his right hand on his left.” (Ahmad, no. 12671)
It was narrated from Waa’il ibn Hajar that he saw the Prophet (peace and blessings of
Allaah be upon him) raise his hands when he started to pray and say Takbeer, and
according to Hammaam he raised his hands level with his ears. Then he wrapped his
hands in his garment, putting his right hand on his left. When he wanted to bow in
rukoo’ he took his hands from beneath his garment, raised them, then said Takbeer and
bowed. When he said “Sami’a Allaah liman hamidah,” he raised his hands, and when he
prostrated, he prostrated between his two hands.” (Narrated by Muslim, 401).
It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger
of Allaah (peace and blessings of Allaah be upon him) said: “We Prophets have been
commanded to hasten the breaking of our fast and to delay our suhoor, and to put our
right hands over our left when praying.” (Narrated by Ibn Hibbaan, 3/13. This hadeeth
was classed as saheeh by Shaykh al-Albaani in Sifat al-Salaah, p. 87).
Ibn Hajar said:
Ibn ‘Abd al-Barr said: There is no different report narrated from the Prophet (peace
and blessings of Allaah be upon him), and this is the view of the majority of the
Sahaabah and Taabi’een. This is what was mentioned by Maalik in al-Muwatta’, and Ibn
al-Mundhir and others did not narrate anything different from Maalik. Ibn al-Qaasim
narrated that Maalik had said that the arms should be held at the sides, and most of
his companions followed him. And it was narrated that he said there is a difference
between obligatory and naafil prayers. Some of them regarded it as makrooh to hold one
hand with the other. Ibn al-Haajib narrated that this means it is makrooh when one
does it for the purpose of resting the hands.”
Fath al-Baari, 2/224.
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