Celebrating ‘Eid ul-Hubb (Holiday of Love, or Valentine’s Day) – Shaykh Muhammad Saalih Al-‘Uthaymeen & Permanent Committee
Celebrating ‘Eid ul-Hubb (Holiday of Love, or Valentine’s Day)
Shaykh Muhammad Saalih Al-‘Uthaymeen (rahimahullaah)
In the recent times there has spread the celebrating of ‘Eid ul-Hubb (Valentine’s Day) – particularly among the female students. And it is a holiday from the holidays of the Christians, and the clothing will be completely in red garments and shoes, and they exchange red flowers with each other. We hope from your eminence an explanation of the ruling of celebrating the likes of this holiday. What is your advice to Muslims regarding the likes of these affairs, and may Allaah preserve you and protect you?
In the Name of Allaah, the Most Merciful, the Giver of Mercy.
Wa ‘alaykumus-salaam wa rahmatullaahi wa barakaatuh.
Celebrating the Holiday of Love (i.e. Valentine’s Day) is not permissible for various reasons.
The first: That is an innovated holiday that has no basis for it in the Sharee’ah.
The second: That it calls to passion and infatuation.
The third: That it calls to busying the heart with the likes of these affairs that are trivial and opposed to the guidance of the Righteous Predecessors (As-Salaf us-Saalih), may Allaah be pleased with them.
So it is not permissible to introduce on this day (i.e. Valentine’s Day) anything from the aspects of holiday celebrating, regardless of whether it is foods, or drinks, or clothing, or exchanging gifts, or other than that. It is incumbent upon the Muslim to be distinguished and noble with his religion, and that he not be a characterless person who follows everyone who cries out.
I ask Allaah, the Most High, to protect the Muslims from all of the trials, whatever is apparent or hidden of them, and that He guards over us with His care and His aid.
Written by Muhammad Saalih Al-‘Uthaymeen on 5/11/1420 hijri.
Al-Muftee: Muhammad bin Saalih Al-‘Uthaymeen
Source of the Fatwaa: Majmoo’ Rasaa’il wa Fataawaa Ash-Shaikh Muhammad bin Saalih Al-‘Uthaymeen
Translated by Aqeel Walker
Taken from : http://www.salafitalk.net/st/viewmessages.cfm?Forum=16&Topic=5826
Fatwa from Permanent Committee :
Some people celebrate Valentine’s Day on February 14 by exchanging red roses, dressing in red, and congratulating one another on that day. Some cake shops make heart-shaped cakes in red and draw hearts on them and other shops advertise special items on sale for this day. What is your opinion on:
First: Celebrating this day?
Second: Buying from these stores on this day?
Third: Shop owners who do not celebrate this day selling gifts to be given by those who do celebrate it?
May Allah reward you with the best!
The clear-cut evidence from the Qur’an and Sunnah, upon which the Salaf (righteous predecessors) of this Ummah (nation based on one creed) unanimously agreed, confirms that there are only two Eids (festivals) in Islam: Eid-ul-Fitr (the Festival of Breaking the Fast) and Eid-ul-Adha (the Festival of the Sacrifice). Any other festival, whether peculiar to a person, a group, an event, or any other reason, is an invented festival that is not permissible for Muslims to celebrate, approve of, enjoy, or support in any way, because this is considered to be a transgression of the Limits of Allah. Anyone who transgresses the limits set by Allah has wronged themselves.
If we add to this fabricated festival the fact that it is one of the festivals of the Kafirs (disbelievers), this heaps sin upon sin, because it entails resembling them and is a type of support of them. Allah (may He be Glorified) forbids the Mumins (believers), in His Ever-Glorious Book, from imitating or supporting the Kafirs. It is authentically reported that the Prophet (peace be upon him) said: Anyone who imitates a people is one of them. (Abu Dawud, Sunan, Book on clothing, no. 4031; Ahmad, Musnad, vol. 2, p. 50). Valentine’s Day falls under this heading, as it is one of the idolatrous Christian festivals. It is not lawful for a Muslim who believes in Allah and the Last Day to celebrate, approve of, or congratulate people on it; it is forbidden to them. Rather, it is obligatory for them to ignore and avoid it, in obedience to Allah and His Messenger and to keep away from that which will arouse Allah’s Anger and incur Punishment.
It is also Haram (prohibited) for Muslims to support this festival or any other Haram festival by any means, whether by supplying food or drinks; selling, buying, manufacturing, gift-giving, correspondence, advertising etc., because all this comes under cooperating in sin and transgression and disobeying Allah and His Messenger. Allah (may He be Glorified and Exalted) says: Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment. (Surah Al-Ma’idah, 5: 2)
It is obligatory for Muslims to adhere to the Qur’an and Sunnah in all matters, especially in times of Fitnah (trial) when corruption is widespread. They must be sagacious enough and on their guard to avoid falling into the misguidance of those who have earned Allah’s Anger, those who went astray, or the Fasiqs (those flagrantly violating Islamic law) who have no fear of Allah nor have pride in being Muslims. Muslims should resort to Allah, asking for guidance and steadfastness in Islam, as it is Allah Alone Who guides and keeps us steadfast.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his family and Companions!
Permanent Committee for Scholarly Research and Ifta’
|Bakr Abu Zayd||Salih Al-Fawzan||`Abdullah ibn Ghudayyan||`Abdul-`Aziz ibn `Abdullah Al Al-Shaykh|
Beware of Pokemon game, which involves many religious violations, including (Shirk) polytheism and gambling
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Here is a fatwa from the Permanent Committee regarding the game, Pokemon. In the question, many evils of the game including its references to the Shinto religion is mentioned:
a- The six-pointed star: You rarely find a card that does not contain such a star. It is associated with Judaism, the logo and sign of the state of Israel, and the first symbol of the Masonry organizations in the world.
b- The cross: The game contains many forms of the cross which is the symbol of Christians.
d- Symbols of the Shinto creed: Shinto is a polytheistic religion that exists in Japan. The Japanese deify the sun, the earth and many plants and animals. The game contains many of these images.
In the answer of the Committee, they mention:
Furthermore, this game promotes and circulates the symbols of disbelievers and the forbidden images. It is also a form of consuming money unlawfully.
Accordingly, the Committee decides that this game, earnings gained through it, its sale or purchase are all prohibited, for it is a form of gambling that is forbidden by Allah and His Messenger. The Committee also recommends that every Muslim should be careful of this game and prevent his children from playing it to preserve religion, morals and creed.
May Allaah protect the Muslims & their kids from all evils and the plots of the Kuffaar.
Read the full fatwa @ answer of the Committee
Post Courtesy: Maher Attiyeh via SalafisofFlorida mailing list
As Salaamu Alaikum
The questioner says:
It has spread amongst the students of knowledge, i.e. the taking (of hair) from ones beard, so some advice is desired.
Ash-Shaykh Al-`Allaamah Salih Al-Fawzaan:
They are not students of knowledge nor scholars, the ones that take (hair) from the beard are not students of knowledge, the students of knowledge are the ones that act upon the Sunnah, and the Sunnah is to leave the beard, the one that takes from his beard is not from the students of knowledge! Yes.
Taken from: http://www.sahab.net/forums/index.php?showtopic=119584
Translated by: Ehsaan Manzoor
The following is taken from : Fatwas of the Permanent Committee>Group 2>Volume 11: Jihad>Miscellaneous Fatwas>Al-Kitab Al-Jami`>Trimming the ends of one’s beard
The third question of Fatwa no. 20317
Q 3: Trimming the beard prevailed among the Multazims (practicing Muslims) youth, as you see them trimming the ends from time to time. Perhaps they belong to religious parties, thus they become an example for the common people to follow. They may rely on weak narrations or some sayings attributed to Ibn `Umar, as well as growing the beard until it reaches the length of the fist.
A: The Sahih (authentic) Hadiths of the Messenger of Allah (peace be upon him) indicate the necessity of letting the beard grow as it is, in addition to prohibiting cutting, shortening or trimming it. In this regard, Al-Bukhari and Muslim related in their “Sahih (Authentic Hadith Book)” about Ibn ‘Umar (may Allah be pleased with him and his father) that the Messenger of Allah (peace be upon him) is reported to have said: Trim closely the moustache, and let the beard grow to be contradictory to the unbelievers. It is mentioned in another narration by Al-Bukhari: Trim closely the moustache, and let the beard grow to be contradictory to the unbelievers. Muslim related in his “Sahih” from Abu Hurayrah (may Allah be pleased with him), that the Messenger of Allah is reported to have said: Trim closely the moustache, and grow beard, and thus act against the fire-worshippers. There are other authentic Hadiths in this respect, but the mentioned ones are enough In sha’a-Allah (if Allah wills). The great scholar Abu Muhammad Ibn Hazm is reported to have said: “The scholars agreed thattrimming closely the moustache and growing the beard are Fard (obligatory, based on a definitive text)”.
Moreover, the previous Hadiths indicate that it is obligatory to let the beard grow and it is unlawful to cut, shorten or trim it, as the principle in commands is the obligation and the principle in the prohibition is declaring something unlawful. It is not permissible to turn it away from its principle and form except by a valid evidence and proof that can be relied on. There is no evidence or proof against this command. Thus, every Muslim should obey the command and follow the pattern of the Messenger of Allah (peace be upon him) because he had a thick beard, as it was authentically reported about him. It was not reported about any of his Sahabah (Companions of the Prophet), who are the best of all people, that he used to trim his beard except what is reported by `Abdullah ibn `Umar He related that the Messenger of Allah trimmed the part of his beard that exceeds his fist at the time of Hajj. We can not rely on this act with the verification of the authentic Hadiths. `Abdullah ibn `Umar (may Allah be pleased with him and his father) related that the Prophet (peace be upon him) is reported to have said: Trim closely the moustache, and let the beard grow to be contradictory to the unbelievers. (Agreed upon by Al-Bukhari and Muslim). The principle of the evidence is the narration of the relater not his acts and Ijtihad (juristic efforts to infer expert legal rulings). The scholars said that the authentic narration of the Sahabah and their successors about the Prophet (peace be upon him) is the supporting evidence, and it is more reliable than the relater’s opinion if his opinion contradicts the Sunnah (whatever is reported from the Prophet). In this case, we rely on his narration of the Sunnah not of his act upon the Sunnah.
As for the narration of Al-Tirmidhy that Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (peace be upon him) “used to trim the length and width of his beard”, it is not only a weak Isnad (chain of narrators)of Hadith,but it is also Batil (false) and rejected. This is not authentically known about the Prophet (peace be upon him). As this Hadith is related by `Umar ibn Harun Al-Balkhy, who is Matruk (a narrator whose Hadith transmission was discarded due to unreliability) and accused of lying, this Hadith cannot be taken as evidence. Thus, the acts of these youth should not be followed. However, they and all of the Muslims should obey the commands of the Prophet (peace be upon him), avoid disobeying him, or imitating the enemies of Allah and His Messenger and avoid imitating women. A human being should be a good pattern in his sayings and actions. It is necessary to advise those who breach the commands of Allah and His Messenger, urging them to obey Allah and His Messenger and to avoid their prohibitions.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta’
Member Member Member Deputy Chairman Chairman Bakr Abu Zayd Salih Al-Fawzan `Abdullah ibn Ghudayyan `Abdul-`Aziz Al Al-Shaykh `Abdul-`Aziz ibn `Abdullah ibn Baz
Ruqyah (Reciting Qur’an and Saying Supplications Over The Sick Seeking Healing) – Way Of Doing It – Permanent Committee
Reciting Surah Al-Ikhlas, Al-Mu`awwidhatayn, and Al-Fatihah as a cure for illness
Fatwa no. 446 :
Q: Is it lawful or not to recite Surah Al-Ikhlas, Al- Mu‘awwidhatayn (Surahs Al-Falaq and Al-Nas) and Al-Fatihah for the purpose of seeking healing? Did the Messenger (peace be upon him) or the Salaf (righteous predecessors) do so? Please, enlighten us.
A: Reciting Surah Al-Ikhlas, Mu‘awwidhatayn, Al-Fatihah and other Surahs is regarded as a permissible Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing) which the Messenger of Allah (peace be upon him) legislated by performing it himself and approving it for his Sahabah (Companions).
Al-Bukhari and Muslim narrated in their two Sahih (authentic) Books of Hadith on the authority of Ma‘mar from Al-Zuhry from ‘Urwah that ‘Aisha (may Allah be pleased with her) said:
In his last illness, the Prophet (peace be upon him) used to blow breath (into his cupped hands) and recite Al-Mu‘awwidhatayn (Surahs Al-Falaq and Al-Nas) and then wipe over his body. But when his illness aggravated, I used to recite them over him and pass his own hand over his body for its blessing.
Ma‘mar asked Al-Zuhry “How did he use to blow breath?” He said,
“He used blow into his hands and then pass them over his face.”
Al-Bukhari narrated on the authority of Abu Sa‘id Al-Khudry (may Allah be pleased with him):
Some of the Sahabah of the Prophet (peace be upon him) came across one of the Arab tribes, but they refused to extend to them hospitality. Then the leader of that tribe was stung, so they asked (the Sahabah), “Do you have any remedy or someone who can recite supplications over the sick as a cure?” They said, “You refused to offer us hospitality, so we will not do anything until you give us something in return.” And they agreed on a flock of sheep, so one of them (the Sahabah) started reciting Umm Al-Qur’an (Surah Al-Fatihah); gathering his saliva and spitting on it (the snake-bite), and the man got cured. Then they brought the sheep, but they (the Sahabah) said, “We will not take them until we ask the Prophet (whether it is lawful).” When they asked him, he smiled and said, “How do you know that it (Surah Al-Fatihah) is a Ruqyah? Take them (the sheep) and assign a share for me.”
The first Hadith indicates that the Prophet (peace be upon him) did recite Al-Mu‘awwidhatayn over himself during his illness, while the second shows his approval of his Sahabah’s recitation of Al-Fatihah as Ruqyah.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
Permanent Committee for Scholarly Research and Ifta’
Member Member Deputy Chairman
Abdullah ibn Sulayman Ibn Mani` `Abdullah ibn `Abdul-Rahman Al-Ghudayyan `Abdul-Razzaq `Afify
- The Qur’an is a Cure – Compiled and translated by Abdulilah Lahmami
- Ruqya – Ahadeeth – from Sahih Bukhari
- [Fatwa] Reciting Faatihah Seven Times as Ruqya – by Shaykh Muqbil bin Haadee
- [Fatwa] Using the Qur’aan as a shifaa’ (cure) – Shaykh Salaah Muhammad Aal – Shaykh
- SalafiTalk.Net – Shaikh Rabee’s Book on Ruqyah
- Read more fatawa for ruqyah @ alifta.com
- [Buy] The Rules & Etiquettes of Ruqyah – Shaikh Saalih bin ‘Abdil-’Azeez Aali Shaikh
All praise be to Allah and may blessings and peace be upon the Messenger , his family and companions. To commence : The Permanent Committee for Islaamic Research and deliverance of legal rulings has looked into the question posed by the Executive secretary of the Punjabi assembly for the welfare of children to his Eminence, the President of the administration of the Islamic research, deliverance of rulings, propagation and guidance committee. The question was then referred to the General secretariat for the board of Great scholars numbered :2/86 dates 15/1/1392 Hijriy.
The questioner seeks information pertaining to the rules and principles concerning the rights of an adopted child regarding inheritance.
1. Adoption was known in the days of ignorance before the message of our Prophet Muhammad sallallahu alayhe was salaam. The adopted son would be ascribed to his foster father, inherit from him, allowed to be in seclusion with his wife and daughters and his foster fathers wife would be forbidden to him in marriage. On the whole the status of an adopted son was that of a begotten one in all affairs. The Prophet sallallahu alayhe was salaam adopted Zayd Ibn Haarith Ibn Sharaaheel al-Kilaby before the message of Islaam, and he used to be called Zayd Ibn Muhammad. This form of pre-Islaamic adoption continued until the third or fifth year after the migration to Madeenah(Hijraah).
2. Then Allah ordered to ascribe adopted children to their fathers from those whose loins they originated, if they are known. If their original fathers are unknown they are considered brothers in the religion and as freed slaves to those who adopted them. He, glory be to Him forbade that a child should be ascribed to it’s foster in descent and forbade the child from attributing itself to other than it’s real father, except by a slip of the tongue in error , for there is no blame in that. He, glory be to Him, verified that this ruling is pure justice due to it entailing truth in speech, preservation of lineage, honour, and the reservation of financial rights to those who are more deserving.
The Most High said :
“….nor has He made your adopted sons your real sons. That is but your saying with your mouths. But Allâh says the truth, and He guides to the (Right) Way.Call them (adopted sons) by (the names of) their fathers, that is more just with Allâh. But if you know not their father’s (names, call them) your brothers in faith and Mawâlîkum (your freed slaves). And there is no sin on you if you make a mistake therein, except in regard to what your hearts deliberately intend. And Allâh is Ever Oft¬Forgiving, Most Merciful.” (Al-Ahzab 33:4,5)
Furthermore the Prophet sallallahu alayhe was salaam said :
” Whoever attributes himself to other than his father or ascribes to other than his manumator(the person who frees a slave), then the continuous curse of Allah is upon him”. [Narrated by Abu Daawood.]
3. At His termination of adoption, glory be to Him, ( that is the false acclaiming of son-ship), He terminated those rules that were linked with it in the pre-Islaamic period that had continued into the early stage of Islaam.
a) He terminated inheritance between the adopted and the foster guardian by means of this false son-ship. He made it that each one should be charitable to the other in their lifetimes, and that a deserved share be bequeathed to the other from the deceased that does not exceed a third of his wealth. The Sharee’ah has clarified the laws of inheritance and the deserving heirs in detail without a mention of the adopted or his guardian amongst them. He, the most High, has also mentioned in general those who are to inherit of distant relatives out of kindeness to kin. The Most High said :
“…..And blood relations among each other have closer personal ties in the Decree of Allâh (regarding inheritance) than (the brotherhood of) the believers and the Muhajirûn (emigrants from Makkah, etc.), except that you do kindness to those brothers (when the Prophet Sallallahu alayhe was salaam joined them in brotherhood ties)….”(Al-Ahzab 33:6)
b) Allah has permitted the adopted son to marry the wife of his guardian after his term with her ends and this was forbidden in the pre-Islaamic period. He started with His Messenger in this to be the stronger in its legislation and tougher in terminating the custom of the people of the pre-Islaamic period in forbiddeing this. The Most High said :
“…..So when Zaid had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them). And Allâh’s Command must be fulfilled. (Al-Ahzab 33:37)
So the Prophet sallallahu alayhe was salaam married Zaynab Bint Jahsh by the command of Allah after Zayd Ibn Haarithah had divorced her.
4. From the preceding , it is clear that the termination of adoption is not the termination of human emotions and Islamic rights such as brotherhood, love, keeping ties, and good treatment, and all that it linked with prestigious morals. It is recommended to do good deeds, as follows:
a) A person is allowed to call he who is younger than him with the words ” O my son…” in treating him with kindeness , gentleness and making him feel loved, so that he may become friendly and listen to his advise or carry out his need. likewise, it is allowed for a person to call who is older than him with the words “…O my father..” out of respect for him and seeking his compassion in order to recieve his kindness , advise and help. Good manners can spread in the society and relationships between its members can strengthen due to this and all can feel a general feeling of brotherhood in faith.
b) The Sharee’ah has encouraged cooperation in doing good and increasing the fear of Allah . It has been recommended for people from all walks of life to love and treat eachother well. The Most High said :
“……Help you one another in Al¬Birr and At¬Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. ….. (Al-Ma’idah 5:2)
Also the Prophet sallallahu alayhe was salaam said :
” The similitude of the believers is their love, compassion and kindness between one another is like that of a body, if a limb complains , the rest of the body collapses with fever and restlessness.” [Narrated by Ahmad and Muslim].
He sallallahu alayhe was salaam furthermore said :
” The believers amongst themselves are like a structure, parts of it srengthen others”
[Narrated by Bukhari, Muslim, Tirmidthee and Nasaaee.]
This includes the caring of orphans, the poor, those unable to work and those whose fathers are unknown by tending , raising, and treating them well. So that society may not contain those who are wretched and neglected for they could afflict the Ummah due to their bad upbringing or rebel for having felt the harshness of society and its neglect. It is upon the Islamic governments to establish centres for the disabled , orphans, abandoned children, those who have no families and those who fall under the rulings of these categories. If the treasury of the government does not suffice the needs of such people, assistance can be sought from the affluent of the Ummah, the Prophet sallallahu alayhe was salaam said :
” Any believer who dies and bequeaths wealth, let his heirs whoever they may be inherit from him, if he bequeaths a debt or loss , then let his creditors refer to me, for I am his sponsor”. [Narrated by Bukhari]
May Allah bless and send peace upon the Messenger , his family, and companions.
The Pemanent Committee [Fataawa Islaamiyyah 4/497]
Islamic Fatawa Regarding the Muslim Child