Posts Tagged ‘Baz’

The Importance of Saying: “O Turner of the hearts, keep my heart firm on your religion”

September 19, 2013

 

 

 

 

 

Anas bin Malik narrated:

 

كانَ رسولُ اللَّهِ صلَّى اللَّهُ علَيهِ وسلَّمَ يُكْثِرُ

أن يقولَ : يا مُقلِّبَ القلوبِ ثبِّت قَلبي على دينِكَ ، فقلتُ : يا

رسولَ اللَّهِ ، آمنَّا بِكَ وبما جئتَ بِهِ فَهَل

تخافُ علَينا ؟ قالَ : نعَم ، إنَّ القُلوبَ

بينَ إصبُعَيْنِ مِن أصابعِ اللَّهِ يقلِّبُها كيفَ شاءَ

The Messenger of Allaah -sallalahu alayhe wa sallam – used to say a lot:

يا مُقلِّبَ القُلُوْبِ

ثَبِّت قَلْبِي عَلَى دِيْنِكَ

 

 

“O Turner of the hearts, keep my heart firm upon your religion”

So I (Anas) said: O Messenger of Allaah, we have believed in you and believed in everything you have been sent with, so are you afraid for us? He said: “Yes.  Indeed the hearts are between two fingers from the fingers of Allaah – He turns them however He wills”

 

Shaikh Albanee declared this hadeeth to be Saheeh in Saheeh at Tirmidhee (2140)

The following translated from:

http://www.binbaz.org.sa/mat/12115

 

 

Question: The Prophet – sallallahu alayhe wa sallam – used to say: Allahumma Muqallibal-quloob thabbit qalbee ‘alaa deenik (O Allaah, The Turner of the hearts, keep my heart firm on your religion)1. And he said to ‘Aa’ishah (radiallahu anhaa): Indeed the hearts are between the two fingers of The Most Merciful2. What is the correct way to understand this hadeeth?

 

 

 

 

A (Shaikh Bin Baz): The hadeeth is clear. He – sallallahu alayhe wa sallam – said:

 

إن القلوب بين أصبعين من أصابع الرحمن يقلبها كيف يشاء

Indeed the hearts are between two fingers from the fingers of The Most Merciful – He turns them however He wills”3

The meaning is that Allaah – Lofty and Exalted is He – He is the One in Whose Hand is the giving of firmness in (all) the affairs. So the Believer asks his Lord to keep him firm upon faith and keep him firm upon the truth. The hearts turn and they are between two fingers from the fingers of The Most Merciful – this is according to what is befitting to Allaah. It is established that Allaah has fingers in a manner that is befitting to Allaah4

And that Allaah – Lofty and Exalted is He – in His Hand is the ability to change the affairs and turn the hearts however He wills. He turns the heart of this one, so he apostates from his deen5, He turns the heart of this one and he becomes Muslim, and He turns the heart of this one and he falls into sin.

So the hearts are in the hand of Allaah – Lofty and Exalted is He – He is the One Who changes them however He wills – He is The Most High and Free from all deficiencies and defects. The Believer asks his Lord (by saying):

اللَهُمَّ ثَبِّتْ قَلْبِي عَلَى دِيْنِكَ

‘O Allaah, keep my heart firm upon your religion’

(and by saying):

اللَهُمَّ يَا مُقَلِّبَ القُلُوْبِ ثَبِّتْ قَلْبِي عَلَى دِيْنِكَ

‘O Allaah, O Turner of the hearts, keep my heart firm upon your religion’

(and by saying):

اللَهُمَّ يَا مُصَرِّفَ القُلُوْبِ صَرِّفْ قَلْبِي عَلَى طَاعَتِكَ

O Allaah, O Turner of the hearts, turn my heart to your obedience”6

(The Believer) asks his Lord for firmness.

And Allaah – Exalted and Lofty is He – is described as having fingers, and He has a hand – Exalted and Lofty is He – in a manner that is befitting to Him – He is The Most High and Free from all deficiencies and defects.

He does not resemble the things He has created – not in the hand, nor the fingers, nor in speech, nor in being pleased, nor in being angry, nor in other than that just as He – Who is The Most High and Free from all deficiencies and defects – said (translated):

There is nothing like Him, and He is The All-Hearing, The All-Seeing” (42:11)

 

and He, The Most High, said (translated):

 

To Allaah belongs the most beautiful Names, so call upon Him by them.” (7:180)

 

 

 

 

Footnotes

 

 

 

 

 

1 Anas bin Malik narrated it with this wording:

 

اللهم يا مُقلِّبَ القلوبِ ، ثبِّتْ قلبي على دينِك

Shaikh Albaanee declared it to be saheeh in Saheeh al Adab al Mufrad (527)

2 ‘Aa’isha narrated that the Messenger of Allaah (sallallahu alayhe wa sallam) used to say a lot:

يامُثَبِّتَ القلوبِ ثبِّتْ قلبي على دينِكَ

O One Who makes the hearts firm, make my heart firm upon your religion”. So I (‘Aa’ishah) said: “O Messenger of Allaah, you make this du’a a lot, are you afraid?” He said: “Yes. Who would keep me safe, O ‘Aa’ishah, while the hearts of the servants are between two fingers from the fingers of The Most Merciful?”

Shaikh Albaanee declared it saheeh in Takhreej Kitaab wa Sunnah (233)

http://dorar.net/enc/hadith (a hadeeth encyclopedia)

3 With the wording:

إنَّ القُلوبَ بينَ إصبُعَيْنِ مِن أصابعِ اللَّهِ يقلِّبُها كيفَ شاءَ

Narrated by Anas bin Malik. Shaikh Albaanee declared it saheeh in Saheeh at-Tirmidhee (2140). There are various authentic and similar wordings for this dua and hadeeth. And Allaah knows best.

http://dorar.net/enc/hadith (a hadeeth encyclopedia)

4 Translator’s note: we don’t say that Allaah’s Face is like the face of anything from His creation, or that His hearing is like the hearing of any of the creation, or that His fingers are like the fingers of any of the creation. While it is established that He has these attributes, we do not know “how” they are – but we do know that they befit His Majesty. And He has said (translated): “There is nothing like Him, and He is The All-Hearing, The All-Seeing” (42:11) And He said (translated): “So put not forward similitudes for Allâh (as there is nothing similar to Him, nor He resembles anything). Truly! Allâh knows and you know not. (An-Nahl 16:74) (translation of that verse taken from: www.thenoblequran.com). For an excellent book on the topic of Allaah’s Names and Attributes and what are the correct beliefs regarding them, see here:

https://sughayyirah.wordpress.com/2012/08/10/book-recommendation-exemplary-principles-concerning-the-names-and-attributes-of-allaah/ as well as here:

http://www.salafipublications.com/sps/sp.cfm?secID=SCL&subsecID=SCL08&loadpage=displaysubsection.cfm

5 And Allaah is never unjust.

Verily! Allâh will not change the good condition of a people as long as they do not change their state of goodness themselves (by committing sins and by being ungrateful and disobedient to Allâh).” (13:11)

 

This is because of that (evil) which your hands have sent before you. And certainly, Allâh is never unjust to (His) slaves.” (Aali Imran 3:182)

Translation of both verses taken from: www.thenoblequran.com

6 With the wording:

اللَّهمَّ مُصرِّفَ القلوبِ صرِّف قلوبَنا على طاعتِكَ

Narrated by Abdullah bin ‘Amr bin al-‘Aas, from Saheeh Muslim, Book of al-Qadr (The Book of Divine Decree)

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The Prohibition of Curing Magic by using Magic – Shaikh Bin Baz

September 10, 2013

 

The following translated from:

http://www.ajurry.com/vb/showthread.php?t=25441

 

 


وسئل الشيخ عبد العزيز بن عبد الله بن باز رحمه الله عن حكم علاج السحر بالسحر عند الضرورة ؟
فأجاب : “لا يجوز علاج السحر بالسحر ، لأن النبي صلى الله عليه وسلم سئل عن النشرة فقال : ( هي من عمل الشيطان ) . والنشرة هي حل السحر بالسحر ؛ ولأن حلها بالسحر يتضمن دعوة الجن والاستعانة بهم ، وهذا من الشرك الأكبر ؛ ولهذا أخبر الله سبحانه عن الملكين أنهما يقولان لمن يريد التعلم منهما ما نصه : ( وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولا إِنَّمَا نَحْنُ فِتْنَةٌ فَلا تَكْفُرْ ) البقرة/102 ، وقبلها قوله تعالى : ( وَاتَّبَعُوا مَا تَتْلُوا الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ وَمَا كَفَرَ سُلَيْمَانُ وَلَكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمـَا أُنـزِلَ عَلَى الْمَلَكَيْنِ بِبَابِـلَ هَـارُوتَ وَمَـارُوتَ ) البقرة/102.

ثم قال سبحانه : ( وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولا إِنَّمَا نَحْنُ فِتْنَةٌ فَلا تَكْفُرْ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ وَمَا هُمْ بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلا بِإِذْنِ اللَّهِ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلا يَنفَعُهُمْ وَلَقَدْ عَلِمُوا لَمَنْ اشْتَرَاهُ مَا لَهُ فِي الأخِرَةِ مِنْ خَلاقٍ وَلَبِئْسَ مَا شَرَوْا بِـهِ أَنفُسَهُـمْ لـَوْ كَانُـوا يَعْلَمُـونَ *وَلَـوْ أَنَّهُـمْ آمَنُـوا وَاتَّقَـوْا لَمَثُوبَـةٌ مِـنْ عِنْـدِ اللَّهِ خَيْـرٌ لَـوْ كَانُـوا يَعْلَمُونَ ) البقرة/102،103.

وفي هاتين الآيتين تحذير من تعلم السحر وتعليمه من وجوه كثيرة ، منها : أنه من عمل الشيطان ، ومنها : أنّ تعلمه كفر ينافي الإيمان ، ومنها : أنه قد يحصل به التفريق بين المرء وزوجه ، وهذا من أعظم الظلم والفساد في الأرض ، ومنها : أنه لا يقع شيء من الضرر ولا غيره إلا بإذن الله ، والمراد بالإذن هنا الإذن الكوني القدري ، ومنها : أن هذا التعلم يضرهم ولا ينفعهم ،

ومنها : أن من فعله ليس له عند الله من خلاق . والمعنى : ليس له حظ ولا نصيب من الخير . وهذا وعيد عظيم يوجب الحذر من تعلم السحر وتعليمه ، ومنها : ذمه سبحانه من تعاطي هذا السحر بقوله تعالى : ( وَلَبِئْسَ مَا شَرَوْا بِهِ أَنفُسَهُمْ ) والمراد بالشراء هنا البيع ، ومنها : إخباره سبحانه أن هذا العمل ينافي الإيمان والتقوى


وبهذه الوجوه يظهر لكل مسلم شدة تحريم تعلم السحر وتعليمه ، وكثرة ما فيه من الفساد والضرر ، وأنه مع هذا كفر بعد الإيمان ، وردة عن الإسلام ، نعوذ بالله من ذلك . فالواجب الحذر من ذلك ، وأن يكتفي المسلم بالعلاج الشرعي وبالأدوية المباحة بدلاً من العلاج بما حرمه الله عليه شرعاً ، والله ولي التوفيق انتهى . “مجلة الدعوة” – تاريخ 10 / 11 / 1414 هـ .

Shaikh Bin Baz – rahimahullah – was asked about the ruling of trying to cure magic by using magic in cases of necessity.

He replied: It is not permissible to try to cure magic by using magic. Because the Prophet (sallallahu alayhe wa sallam) said about “an-nushrah”: “It is from the work of shaytaan.” And “an-nushrah” is removing magic by using magic. And (it is not permisible) because removing it by using magic involves calling upon the jinn and seeking their help. And this is major polytheism. Because of this, Allaah – free is He from all deficiencies and defects – informed us about the two angels (sent as a trial) that they said to whoever wanted to learn magic from them: “And they didn’t teach anyone until they had said: ‘We are only a trial, so do not disbelieve.’” (2:102) and before that His – The Most High’s – statement (translated):

They followed what the Shayâtin (devils) gave out (falsely of the magic) in the lifetime of Sulaimân (Solomon). Sulaimân did not disbelieve, but the Shayâtin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Hârût and Mârût,”1 (2:102)

Then He – High is He above all the falsehoods attributed to Him – said (translated):

but neither of these two (angels) taught anyone (such things) till they had said, ‘We are only for trial, so disbelieve not (by learning this magic from us).’ And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allâh’s Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their ownselves, if they but knew.

And if they had believed, and guarded themselves from evil and kept their duty to Allâh, far better would have been the reward from their Lord, if they but knew!”2 (2:102-3)

 

And in these two verses are a warning from learning magic and from teaching it from many angles.

From them:

(1) That it is from the work of shaytaan, (2) That learning it is disbelief which negates faith (Eemaan), (3) That (magic) can cause separation between the husband and wife – and this is from the greatest of oppressions and corruptions in the earth, (4) Nothing from harm – or other than that – can occur except with the allowance of Allaah – and what is meant here by ‘allowance’ is the universal allowance that He has decreed (not that He is pleased with it since He is only pleased with obedience), (5) That their learning it (magic) harmed them and did not benefit them, (6) That the one who does this has no share in the Hereafter. Meaning: he will have no portion nor share of any good. And this is a tremendous warning which requires warning from learning magic and teaching it. (7) His – subhaanahu – criticism of whoever practices magic in His – The Most High’s – statement (translated):

And how bad indeed was that for which they sold their ownselves3” (2:102)

And the meaning of “shiraa’” here is “selling”. (8) His – subhaanahu – informing (us) that this deed negates Eemaan and taqwaa (2:103).

From these angles it becomes clear to every Muslim the severity of the prohibition of learning magic or teaching it. And there are many harms and evils in that. Along with this, it is disbelief after faith, and apostacy after Islam – we seek refuge with Allaah from that. So it is obligatory to warn from that. The Muslim is sufficed with the Legislative treatments and the permissible medicines instead of treatments from what Allaah has forbidden in His Legislation.”

Translated by Ummu Khadijah

Footnotes

1Translation of this verse taken from: www.thenoblequran.com

2Translation of these two verses taken from: www.thenoblequran.com

3Translation of this verse taken from: www.thenoblequran.com

 

 

Who are the Awliyaa, and The Difference between the Karaamah and the Mu’jizah

August 25, 2013

 

 

 

 

The following translated from:

http://www.binbaz.org.sa/mat/20394

 

 

Q: Do the Awliyaa have miracles, like what we hear about them?  Do they have free disposal in the world, the dominions of the heavens and the earth?  And do they intercede for people in the life of this world while they are in the barzakh or not?

A (Shaikh Bin Baz): The Awliyaa are the Believers.  The Awliyaa of Allah are the People of Imaan. (Allah) Lofty and Exalted is He, said (translated):

No doubt! Verily, the Auliyâ’ of Allâh [i.e. those who believe in the Oneness of Allâh and fear Allâh much (abstain from all kinds of sins and evil deeds which he has forbidden), and love Allâh much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve,

 

Those who believed (in the Oneness of Allâh – Islâmic Monotheism), and used to fear Allâh much (by abstaining from evil deeds and sins and by doing righteous deeds). (Yunus 10:62-63)1

 

These are those who are the Awliyaa2 of Allah, from mankind and the jinn, from the men and the women. (Allah) The Most High said (translated):

 

The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Ma’rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden); they perform As-Salât (Iqâmat-as-Salât) and give the Zakât, and obey Allâh and His Messenger. Allâh will have His Mercy on them. Surely Allâh is All-Mighty, All-Wise. (At-Tawbah 9:71)3

And they have Karaamaat4 (miracles) when they are upright upon Eemaan (faith).  Allah may honor them with making it easy for them to practice their religion. The presence of comfort at the time of hardship is from the Karaamaat of Allah to them – that He relieves their hardship when they are surrounded by enemies, or when the enemies have gained power over them – Allah relieves them so that they are safe from their evil. Or (He helps them) with practicing their religion and with removing their difficult matters.  Or by saving them from thieves, or from predatory animals, or what is similar to that.  These are (all) from the Karaamaat of Allah to them.  And it (a karaamah) is a Ni’mah (blessing, favor) which happens to them which is out of the ordinary. This is what is called “a Karaamah” and this happens for the Awliyaa and for the Messengers.  With regards to the Messengers it is called: “a Mu’jizah” and with regards to the Awliyaa it is called: “a Karaamah”.  However (a Walee5) does not have free disposal over the dominions (of the heavens and earth).  They do not have free disposal over the creation, nor over the heavens, nor the earth.  They are restricted.  They do not have free disposal (in anything) except in what Allah has legislated, in what Allah has allowed for them.  And they do not know the unseen. And they do not have free disposal in the sky, nor the earth, except in what Allah permits.  Except in what Allah has legislated like buying, selling, farming and similar to that from what Allah has legislated for His servants.

As for what the Sufis and those who resemble them think – that the Awliyaa have free disposal (over the affairs) and that they know the unseen, then this is falsehood.  And it is ignorance.  The Awliyaa are like other than them – they have no sovereignty except what Allah has given them sovereignty over in farming and trade and other than that.  However, Allah may give them a Karaamah such as relieving their hardship or making easy their affairs as a bounty from Him to them in the time of need.  At the time of hardship and need Allah grants them a Karaamah like what happened to the People of the Cave. Allah honored them and they stayed in the cave for 300 (solar) years increased nine years (when  calculated by the lunar cycle) and nothing harmed them until Allah caused them to die the death he had prescribed for them.  And like what happened to ‘Abbaad bin Bishr and Usaid bin Hudhair – one night they were with the prophet – sallallaahu alayhe wa sallam – talking.  So when they left his presence on that dark night, each of their whips was lit up with a light until they reached their houses.  Allah put a light in their whips until they reached their houses.  This is a Karaamah from Allah, Exalted and Lofty is He.  And like what happened to ‘Amr bin at-Tafeel  when he came to his people, ad-Daws, he said, “O Messenger of Allaah!  Make for me an Aayah (sign) that they can benefit from” So he (sallallahu alayhe wa sallam) asked Allah to make for him an Aayah.  So He made for him a light like that of a lamp in his face.  He said: “O my Lord, in other than my face.” So Allah put it (the light) in his whip.  When he raised it up, it would fill with light like a lamp.  So it was an Aayah for his people.  So Allah guided them because of it and they became Muslim. This is a Karaamah.  However, they (the Awliyaa) do not know the unseen, nor do they have free disposal over the affairs except with what Allah permits and what He gives them – Exalted and Lofty is He…

(end of the speech of Shaikh Bin Baz)

 

 

 

 

The following translated from:

http://www.ibnothaimeen.com/all/books/article_16931.shtml

The belief (tareeqah) of Ahlus Sunnah wal Jamaa’ah with regards to the Awliyaa and the Imaams

The Imaams of this Islamic Legislation, and to Allah is due all the praise, are well-known Imaams whom the Ummah has praised and known their value.  However, it is not believed that they are infallible. Because there is none according to Ahlus Sunnah wal Jamaa’ah who is protected from (making) mistakes nor from acknowledging the mistake except for the Messenger – alayhe as-salaatu was-salaam.   He was protected (by Allaah) from (making) mistakes (in the religion).  As for other than him, then no matter what level he has reached in being an Imam, he is still not infallible, ever.  Everyone makes mistakes. And everyone will have his speech taken (when he is in agreement with the Quran and Sunnah on the understanding of the Salaf) or left (when his speech opposes that) except for the Messenger of Allah – sallallahu alayhe wa sallam – whom Allah, The Most High, has commanded us to obey unconditionally (in all cases).

So they (Ahlus Sunnah) say, undoubtedly, that there are Imaams in this Ummah, and undoubtedly there are Awliyaa in it, however, we do not intend by that to affirm infallibility for anyone from these Imaams, nor (do we intend by that) to affirm for anyone from the Awliyaa that he knows the unseen or has free disposal over the creation.  Nor do they (Ahlus Sunnah) consider to be a Walee (singular of Awliyaa) everyone who says that he is a Walee or who brings false propaganda with the purpose of drawing the people to him.  They (Ahlus Sunnah) say: Indeed Allah, The Most High, has made clear who the Walee is in His statement (translated):

No doubt! Verily, the Auliyâ’ of Allâh [i.e. those who believe in the Oneness of Allâh and fear Allâh much (abstain from all kinds of sins and evil deeds which he has forbidden), and love Allâh much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve,

 

Those who believed (in the Oneness of Allâh – Islâmic Monotheism), and used to fear Allâh much (by abstaining from evil deeds and sins and by doing righteous deeds).” (Yunus 10:62-63)6

These are the Awliyaa: Those who believe (have eemaan) and have taqwaa. So Eemaan (faith) is: The Aqeedah (belief system).  And Taqwaa is: (good) deeds, whether from speech or actions.

And Shaikh ul Islam (Ibn Taymiyyah) took (came up with) from this verse (10:63) a good expression and it is his statement:

من كان مؤمناً تقياً كان لله ولياً

“Whoever is a believer and has taqwaa is a Walee of Allaah”

This is the Walee in reality.  The Walee is not the one who draws the people to him, who gathers attendants (about him) and says, “I did (this)”, who seeks the help of the devils to try to find out the hidden matters, who dazzles the people with his speech so that they say: “This is a Walee”

No, because al-wilaayah7 comes from following the Messenger – alayhe as-salaatu was-salaam, and from a person’s Eemaan and his taqwaa. So if he is a Believer who has taqwaa, then he is a Walee.

Additionally, it is not necessary for every Walee that Allah gives him a Karaamah8. How numerous are the Awliyaa who have no Karaamah.  Because the Karaamah, most of the time, doesn’t come except to support the truth or repel falsehood.  It doesn’t come to make someone firm through seeing it with his eyes.  Therefore it is not obligatory for every Walee to have a Karaamah.  It may be that a Walee lives and dies and he does not have any Karaamah. And it may be that (a Walee) has numerous Karaamaat.  

The People of Knowledge say that every Karaamah for a Walee is indeed an Aayah for the Prophet whom he is following.  And I dont say “Mu’jizah” because it is more befitting that we call it an Aayah.  Because this is a Quranic expression (i.e. “Aayah”) and “Aayah” is more eloquent than “mu’jizah”. Because the meaning of “Aayah” is: a sign for the truthfulness of the Messenger who brought it.  Whereas the “mu’jizah” may happen at the hand of a magician or a strong person may do something which other than him are unable to do.  However, the expression: “Aayah” is more eloquent and more precise and it is a Quranic expression.  So that we call the “mu’jizaat” “Aayaat” is what is correct.

There are some people in this Ummah, according to what we have heard, who claim that they are Awliyaa.  However, whoever contemplates their situation finds that they are far from al-wilaayah and that they have no share in it (al-wilaayah).  However, they have devils who help them with whatever they want, so they use that to deceive the simple-minded people.

(end of Shaikh Uthaymeen’s speech)

 

 

 

The following question was answered by the Lajnah Daa’imah (Permanent Committee) consisting of the Scholars: Shaikh Bin Baz, Shaikh Abdur Razzaaq al Afeefee, Shaikh Ghudyaan, Shaikh Fawzaan, Shaikh Abdul Azeez Aalush-Shaikh (current Grand Mufti) and one other.

 

Fourth Question of Fatwa no. 164269

 

Q: What is the difference between the “Mu’jizah” and the “Karaamah”? And who are the “Awliyaa” of Allah?  Please give us a fatwa and we hope that Allah rewards you

 

 

A: The “Mu’jizah” is something out of the ordinary that Allah causes to happen at the hand of a Prophet as a confirmation of the truth that is with him which men are not capable of doing.  Like the she-camel (that came out of the middle of a rock10) of (Prophet) Saalih – peace be upon him.  And like the hand and stick of Musa11. And (like) the mu’jizah (miracle) of the Quran (revealed) to Muhammad – alayhe as-salaatu was-salaam.

 

And the “Karaamah” is something out of the ordinary that Allah causes to happen at the hand of a righteous servant as an honor to him, like in the story of Maryam, and the Companions of the Cave (mentioned in suratul Kahf (18)).  And this karaamah is a mu’jizah for the Prophet – sallallahu alayhe wa sallam – whom the righteous servant is following.  Because he doesn’t receive it (karaamah) except by being truthful in his following of him (the Prophet).  And it is not affirmed that it is a karaamah except when it occurs from one who is known to be upright following the legislation of (revealed to) Muhammad – (we ask that) Allah raise his rank and grant him peace.

 

With Allah is the success.  And peace and blessings be upon our Prophet Muhammad and his Companions and followers.

 

 

 

Footnotes

 

 

 

 

1Translation of these two verses taken from www.thenoblequran.com

2Shaikh Uthaymeen mentioned that Shaikhul Islam Ibn Taymiyyah came up with an expression based on verse 10:63 regarding who is a Walee (sg of Awliyaa):

مَنْ كَانَ مُؤْمِنًا تَقِيًّا كَانَ لله وَلِيًّا

Whoever is a Believer and has taqwaa is a Wali of Allah”

See: http://www.ibnothaimeen.com/all/books/article_16931.shtml

 

3Translation of this verse taken from www.thenoblequran.com

4Karaamah: the name of a miracle or something extraordinary that Allah gives to His righteous servants (other than the Prophets -their miracles are named “mu’jizah” and Shaikh Uthaymeen said that it is more befitting to call a miracle of the Prophets an “Aayah”)

5Walee is the singular of Awliyaa

6Translation of these two verses taken from www.thenoblequran.com

7Al-wilaayah: in this context – what makes someone a Walee

8Karaamah: the name of a miracle or something extraordinary that Allah gives to His righteous servants (other than the Prophets -their miracles are named “mu’jizah” and Shaikh Uthaymeen said that it is more befitting to call a miracle of the Prophets an “Aayah”)

9Translated from: www.alifta.net

10

وقد أتاهم بناقة أخرجها الله له من الصخرة

And he (Prophet Saalih) brought them a she-camel that Allah had made to come out of a large rock for him”

See Tafseer Muyassar for verse 26:155 www.qurancomplex.com

11

فألقى موسى عصاه فتحولت ثعبانًا حقيقيًا, ليس تمويهًا كما يفعل السحرة, وأخرج يده مِن جيبه فإذا هي بيضاء كالثلج من غير برص، تَبْهَر الناظرين

So Musa threw his stick and it turned into a real live serpent, not a fake like the sorcerer’s do.  And he brought his hand out from his pocket and suddenly it was white like snow – without any leprosy – dazzling the onlookers”

See Tafsir Muyassar for verses 26:32-33 www.qurancomplex.com

Shaikh Ibn Baz on Darwin’s Theory

July 7, 2013

 

 

The following translated from:

http://www.binbaz.org.sa/mat/4181

 

 

Question: It is known that some of the people think that the their (man’s) origin is an animal – in agreement with the western theory – so what do you have to say about that?

 

 

 

Answer (by Shaikh Bin Baz):

Darwin’s theory says that the origin of mankind is monkeys and that the son of Adam (mankind) is a speaking animal and that all of us are animals. But Allah created life for the son of Adam and gave him an intellect and (eloquent) speech.  However, this filthy theory is false according to the consensus of the Scholars.  The monkeys are a (separate) species from the species, the dogs are a (separate) species from the species, the pigs are a (separate) species from the species, the cats are a (separate) species from the species, and likewise are the lions, tigers, leopards, and other than them (i.e. all are separate species).  As for man, then he is a separate creature with intelligence and speech whom Allah created from a despised fluid.  And our father is Adam – peace be upon him – Allah created him from clay.  So he is a separate creature and a species from the (different) established species – and they are the children of Adam.  The jinn are also an established species – created from a smokeless flame of fire.  And every type of animal/insect is an established species (community) until even the ants are a species.

 

 

 

(end of first article)

 

 

 

The following translated from:

http://www.binbaz.org.sa/mat/17800

 

 

Question: I always hear and read that man was a monkey in the beginning, then he passed through stages and changed until the modern man that we know today.  Is this logical or not?  And are the origins (of man) a monkey – meaning the origins of the formation of its (the monkey’s) body are the same origins of the formations of man’s?  Benefit us, (we ask that) Allah reward you with good.

 

 

 

 

Answer (by Shaikh Ibn Baz):

(With the Name of Allah (God, The Creator), The Most Merciful, The Bestower of Mercy

 

Peace and blessings be upon the Messenger of Allah, his family, his Companions, and whoever follows his guidance.  As for what follows:

 

This statement that the questioner mentioned is rejected and false.  It opposes the Book of Allah – Exalted and Lofty is He – and the Sunnah of the Messenger – (we ask that) Allah exalt him and raise his rank – and it opposes the consensus of the Salaf of the ummah. And this statement has become known from the one called Darwin – and he is a liar in what he says. 

 

Rather, the origin of man – his origin is known.  His origin is not a monkey, nor other than a monkey.  Rather, he is man – upright, intelligent – Allah (God, The Creator) created him from clay (water and soil), from earth.  That is our father – Adam – peace be upon him – Allah created him from earth (soil).

 

 

As Allah – Exalted and Lofty is He – said (translated):

 

And indeed We created man (Adam) out of an extract of clay (water and earth).” (Al-Mu’minun 23:12)1

 

He is created from this soil.  Allah created him with his image – his height was sixty cubits (90 feet) – 60 cubits tall.  Then the creation began to decrease (in height) until now….So his (Adam’s) children are like him – created in the form of their father (Adam). They have hearing, they have sight, they have intellects, and they have the stature that you see today  – they walk on their legs.  They speak, hear, see, and eat with their hands…

 

 

They aren’t in the shape of monkeys, nor the form of monkeys.  They (people) have a specific form which befits them.  And likewise is every species (community): 

 

The monkeys are a separate species

 

The pigs are a separate species

 

Likewise are the dogs, donkeys, cats, and the species other than them

 

There is not a moving (living) creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they (all) shall be gathered. (Al-An’am 6:38)”2

 

These species (communities) – all of them will be gathered before Allah and collected together on the Day of Resurrection – some of them will give detailed accounts about others

 

 

Then it will be said to them (the animals): Be dirt!

 

So they will become dirt (soil) – except for the Jinn and Mankind – theirs is a different situation.  They will be called to account and recompensed for their actions.  So whoever obeyed his Lord (worshiping only Him as a Muslim) then he (or she) will go to Paradise.  And whoever disbelieved in his Lord (by worshiping others with Him or disbelieving in His existence, for example) then he (or she) will go to the fire.

 

As for these animals, then they are separate species. The monkeys are a separate species which has its own essential nature, its own origin, its own characteristics. And likewise are the pigs, dogs, donkeys, camels, cows, and sheep. And likewise the species (each) have their (different) forms and distinct characteristics which Allah has created for it – He is Free from all deficiencies and defects – and He is The Most Wise, The All-Knowing. And He sees best the details….

 

 

The details of their structures (make-ups) – He has more insight into this and knows it better (than everyone) – He is The Most High and Free from all deficiencies and defects.  But it is obligatory that the servant (the human being) believes that the creation of Adam was not like the  creation of monkeys. And that the origin of Adam is the same origin which he is upon today – his origin was not a monkey, nor other than that.  Rather, he is man, upright in his form….

 

He possesses intellect, he possesses hearing, he possesses sight, he possesses the known senses like smelling, touch, taste, and other than that from what Allah created him with.  So the statement that his origin is a monkey is a rejected statement, a false statement. And if it were said that the one who said this was a kaafir, it would be a well-founded statement. For what is most apparent – and Allah knows best – is that the one who says this while knowing what the legislation (Quran and Sunnah) has brought, then he is a disbeliever because he has belied Allah and His Messenger and he has belied the Book of Allah – He is The Most High and Free from all deficiencies and defects.

 

 

(end of second article)

 

 

Footnotes

 

 

 

 

 

1Translation of the verse taken from: http://thenoblequran.com/sps/nbq/

2Translation of the verse taken from: http://thenoblequran.com/sps/nbq/

 

 

 

 

 

 

 

There is no status of the Arab over the non Arab except due to Taqwaa

June 7, 2013

Brief answer by Shaikh Bin Baz to a question

translated by Umm Khuzaimah – baarakallahu feehaa

http://www.wowinspirations.org/?p=2051

(for one of the definitions of taqwaa, see the file at the bottom of the link “taqee”)

 

 

Women Working – Shaikh Bin Baz

January 3, 2013

 

 

 

 

The following translated from:

http://www.binbaz.org.sa/mat/93

 

 

 

Question: What is the Islamic ruling on the woman working and her leaving the home with her clothing which we see in the street, the school, the home, etc.  Also (what is the ruling on) the country woman working with her husband in the field?

 

 

 

Answer (by Shaikh Bin Baz): There is no doubt that Islam brought nobility to the woman, preservation of her, protection of her from the wolves of mankind.  It preserved her rights and raised her station.  It made her have a share, along with the male, in the inheritance and prohibited the killing of the female infants.  It made obligatory seeking her permission in marriage and granted her unrestricted control of her wealth when she is upright.  It made obligatory on her husband many rights (he must fulfill) for her.  And it has made obligatory on her father and her relatives spending upon her for her needs.  And it has made obligatory upon her covering from foreign men looking at her so that she does not become a cheap commodity that is enjoyed by everyone.

 

 

 

Allah, The Most High, said in suratul Ahzaab (translated):

 

“And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts” (33:53)1

 

And He – free from all deficiencies and defects is He – said in the surah mentioned (translated):

 

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e.screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allâh is Ever Oft­Forgiving, Most Merciful.” (Al-Ahzab 33:59)2

 

And He, The Most High, said in suratun Noor (translated):

 

“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.). That is purer for them. Verily, Allâh is All-Aware of what they do.

 

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husband’s fathers…”3

 

 

The lofty Companion Abdullah ibn Mas’ood – (we ask that) Allah be pleased with him – explained His Statement – free is He from all deficiencies and defects – (translated): except only that which is apparent” to mean the outer garments.  Because those are not possible to cover except with great difficulty.  Ibn Abbaas – (we ask that) Allah be pleased with them both (him and his father) explained it (“except only that which is apparent”) – in what is well known from him –  to mean the face and hands.  But the weighter opinion in that is the statement of Ibn Mas’ood. Because the previously mentioned verses of hijaab show the obligation of covering them.  And because of their being from the most beautiful areas, covering them is very important.

 

 

 

Shaikh ul Islam Ibn Taymiyyah – rahimahullah – said: “They used to be uncovered in the beginning of Islam.  Then the verses of hijaab were revealed which obligated covering them.”  Because uncovering them (the face and hands) in the presence of non-mahrams4 is from the greatest causes of fitnah (trial).  And from the greatest causes (of fitnah) are uncovering other than these two.  And when the face and hands are beautified with kohl5 and makeup and the like from the types of beautifications, uncovering them is prohibited by consensus.  And most women today beautify them, so the prohibition of uncovering them is obligatory due to the previous statements.

 

 

 

As for what women of today do from uncovering the head, neck, chest, arms, legs, and part of the thigh, then this is a munkar (evil, rejected thing) by the consensus of the Muslims about which there is no doubt for the one who has the least bit of insight.  The trial in that is tremendous, and the resulting evil is very great.  We ask that Allah gives success to the leaders of the Muslims to prevent and terminate that and the return of the woman to what Allah has made obligatory upon her from the hijaab and distancing herself from the causes of fitnah

 

 

 

And from what has been mentioned about this topic is the His statement – free is He from all deficiencies and defects (translated):

 

And stay in your houses, and do not display yourselves like that of the times of ignorance…” (33:33)6

 

And His statement – free is He from all deficiencies and defects (translated):

 

And as for women past child-bearing who do not expect wed-lock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allâh is All-Hearer, All-Knower.” (An-Nur 24:60)7

 

So Allah – free is He from all deficiencies and defects – commanded the women in the first verse (33:33) to stick to their homes. Because their exiting, most of the time, is from the causes of fitnah.

 

 

 

 

 

And indeed the legislative evidences show that it is allowed for a woman to leave along with wearing hijaab and distancing herself from causes for doubt.  But their sticking to their houses is the foundation and is better for them, more correct, and further from fitnah.  Then it prohibited them from revealing their adornment like in Pre-Islamic times.  And that is by exposing the beautiful points and the allures.

 

It was allowed in the second verse for the “Qawaa’id” – and they are the old ladies who do not hope to get married – the laying down of the clothing – which means the lack of hijaab – on the condition that they do not display themselves in a beautiful manner. The old ladies should stick to wearing the hijaab when there is beauty.  It is not allowed for them to leave the hijaab except with the absence of beauty, and that they are not a trial and that there is no desire for them.  So what about the young ladies who put people to trial. 

 

Then He – exalted and free from all deficiencies and defects is He – informed us that the refraining of the old ladies by wearing hijaab is better for them – even if they were not revealing their adornment.  All of this is clear regarding the encouragement of the women for the hijaab and distancing from uncovering the face and (other) causes of fitnah, and Allah is The One Whose Help is sought.

 

As for a woman working along with her husband in the field, the factory, or the house, then there is no harm in that .  Likewise (if she works) along with her mahrams when there is not a foreign (non-Mahram) man with them.  And likewise (she can work) along with the women.  It is only prohibited for her to work along with men who are not mahram for her.  Because that leads to great evil and tremendous trials, like leading to being alone with her and seeing some of her beauty.  The entire Islamic Sharee’ah brought obtainment of the benefits  along with perfection of them, as well as repelling the harms and minimizing them.  And it has blocked the ways leading to what Allah has forbidden in numerous places (in the Quran and Sunnah).  There is no path to happiness, honor, and salvation in this life and the next except by firmly grasping the Sharee’ah (Quran and Sunnah), sticking to its rulings, warning from what opposes it, calling to it, and having patience in that (call)

 

(We ask that) Allah gives us all success to that which He is pleased with and that He gives us all protection from the misguiding fitnahs. Indeed He is Jawwaad, Kareem.

 

(end of first article)

 

 

 

 

The following translated from:

http://www.binbaz.org.sa/mat/11019

 

 

Question: Is it upon the woman to work since the Messenger – (we ask that) Allah raise his rank and grant him peace – commanded us to work – I mean working outside of the home?

Answer (Shaikh Bin Baz): When she does not have money, nor anyone to spend upon her, it is for her to work, rather it is obligatory for her to work in order to live and preserve her life.   She must work as a seamstress, or other than that from work. Or in a trade that she is good at – weaving, or other than that.  Something that she can do without mixing with men, and without being alone with men – (working) in her house or in a protected place – where there is no cause for suspicion.  She can work doing what she is able, from weaving, sewing, from the art of smithing8, or other than that from what she is able to in order to preserve her life and those under her care from her offspring. 

 

As for when she has someone to take care of her  –  (like) her father, or her husband, then it is not upon her to work.  Rather, she is sufficed with this and works taking care of the home and in the obedience of her husband.

 

 

(Footnotes)

 

1Translation of the verse taken from: http://thenoblequran.com/sps/nbq/

2Translation of the verse taken from: http://thenoblequran.com/sps/nbq/

3Translation of the verse taken from: http://thenoblequran.com/sps/nbq/

4Mahram: a man a woman can never marry like her father, father’s brother, sister’s brother, grandfather, brother, son, etc.  Her husband is also mahram for her.

5Which is put around the eyes

6Translation of the verse taken from: http://thenoblequran.com/sps/nbq/

7Translation of the verse taken from: http://thenoblequran.com/sps/nbq/

8e.g. as an ironsmith or blacksmith

Swearing by other than Allah – Shaikh Bin Baz

December 26, 2012

Translated from:

http://www.binbaz.org.sa/mat/4813

Question: There are many people who swear by other than Allah.  For example, they say: ‘By the life of the Prophet Muhammad’ – (we ask that) – Allah raise his rank and grant him peace, or ‘By the life of Eesa’ or ‘(By the life of ) Musa’ – alayhe as-salaatu was-salaam, or ‘By the life of the quran’, or ‘By the life of the grave’, or if I swear by my honor – benefit us regarding this – (we ask that) Allah reward you with the best reward

Answer (Shaikh Bin Baz): It is not permissible to swear by other than Allah.  Rather, it is obligatory to swear by Allah Alone – He is the Most High and Free from all deficiencies and defects – due to what is established from the Messenger of Allah – (we ask that) Allah raise his rank and grant him peace – that he said:

‘Whoever swears, then let him not swear except by Allah, or keep quiet1

And he said – sallallahu alayhe wa sallam:

‘Whoever swears by other than Allah has committed polytheism.’2

And one wording says:

‘…has committed disbelief.’3

And one wording is:

‘…has committed disbelief or polytheism.’4

So swearing by other than Allah is from the prohibited things which are disbelief.  But they are from ash-Shirk al-Asghar (the lesser polytheism), except when the person swearing intends for the one being sworn by grandeur and magnificence like the grandeur and magnificence of Allah.  Or (the one swearing intends) that he (the one being sworn by) has ability to bring about change in the universe, or that he deserves to be called upon along with5 Allah – that becomes Kufr Akbar (the greater disbelief which expels a person from the religion) – and refuge with Allah is sought.

So when one says: ‘By the life of so-and-so’, ‘By the life of the Messenger’, ‘By the life of Musa’, ‘By the life of Eesa’, ‘By the grave’, or he swears by the trust, or by the Ka’bah, or what is similar to that – all of that is swearing by other than Allah, and it is all prohibited, and it is all rejected.

What is obligatory is that one does not swear except by Allah – He is the Most High and Free from all deficiencies and defects – or (that one swears) by an Attribute (sifah) from His Attributes, or a Name from His Names – Lofty and Exalted is He. And the Quran is from the Speech of Allah, so the Quran is from the Attributes of Allah.  So if one says: ‘By the Quran’ or ‘By the life of the Quran’, there is no problem with this.  Because the Quran is the Speech of Allah – He is the Most High and Free from all deficiencies and defects.  So when one swears by the Quran, or says ‘By Allah’s Might’, or ‘By Allah’s Knowledge’, or ‘By the Life of Allah’, then there is no problem, for the Attributes of Allah can be sworn by.  However, the created things can not be sworn by.  So the Prophet – sallallahu alayhe wa sallam – is not sworn by – even though he is the noblest of the creation.  Nor can one swear by the life of so-and-so, nor by the Ka’bah, nor by the trust, nor by the honor of so-and-so.  Because the Messenger -sallallahu alayhe wa sallam – prohibited that.  And he – (we ask that) Allah raise his rank and grant him peace – warned from this.

And the famous Imam Ibn Abd al-Barr – rahimahullah – said:

‘The scholars have agreed upon the impermissibility of swearing by other than Allah.’

So it is obligatory upon the Believer to be warned from this falsehood (swearing by other than Allah).  And that he warns his brothers from it, and that he calls them to swearing by Allah Alone – He is the Most High and Free from all deficiencies and defects.

{Footnotes}

1 Muslim recorded a hadeeth narrated by Abdullah ibn Umar that the Prophet – sallallahu alayhe wa sallam – said:

فمن كان حالفًا فليحلفْ بالله أو ليَصمُتْ

Whoever swears, then let him swear by Allah, or be quiet”

Bukhari recorded a hadeeth narrated by Abdullah ibn Umar that the Prophet – sallallahu alayhe wa sallam – said:

من كانَ حالفًا فلا يحلف إلَّا باللَّهِ

Whoever swears, then let him not swear except by Allah”

2من حلف بغير الله فقد أشرك  Shaikh Albaanee declared this hadeeth Saheeh in Saheeh Abu Dawood

 

3   منْ حلفَ بغيرِ اللهِ فقدْ كفرَ  Shaikh Albaanee declared this hadeeth Saheeh according to the conditions of Bukhari and Muslim in at-Ta’leeqaat ar-Radiyah

4    من حلف بغير الله فقد كفر أو أشرك     Shaikh Albaanee declared this hadeeth Saheeh and Saheeh at Tirmidhee

5 Or “instead of”, see this article: The Two Meanings of “min doonillah”

Is there sin on the one who does not reject backbiting that takes place in her presence?

August 17, 2012

Translated from: http://www.binbaz.org.sa/mat/9263

Question: I am a woman who, because of the Bounty and Favor Allah bestows upon me, performs the deeds made obligatory by her Lord.  And I do whatever (acts) I am able from the Sunnah.  But I found a problem when sitting with the women.  We all know what happens in the sittings of women from backbiting and tale-carrying.  Sometimes the circumstances of my home life make it necessary to sit with them.  So sometimes you see me and I am not pleased with their backbiting and tale-carrying among themselves.  And I advise them.  But sometimes either I forget or I find I am unable to (advise), or I am tired from giving so much advice so I am quiet – I don’t participate, but I don’t reject (their actions).  So is there a sin upon me for that?

 

Answer (Shaikh Bin Baz): Yes, there is a sin upon you. When you sit with them and do not reject (their actions) there is a sin on you.  Stand up to them.  Reject their backbiting and tale-carrying and other than that from sins.  So if they respond and obey then all the praise and thanks are for Allah, the objective has been achieved.  But if they refuse and continue then leave them.  Allah, Lofty and Exalted is He, says (translated): “…then after the remembrance, do not sit with the people who are wrongdoers.” (6:68)

What is meant is that He, Lofty and Exalted is He, has commanded the one who sits with the people, then they speak vain speech about falsehood, that (such a one) gets up and leaves them if they do not obey.  So in short, it is upon you to reject the munkar (those evil deeds which should be rejected), and that you order with the good. So if the people respond and obey then all the praises and thanks are for Allah. And if they do not, then leave that place due to His – and He is Perfect – saying (translated): “…then after the remembrance, do not sit with the people who are wrongdoers.” (6:68)”

Making Dua (Supplicating) While Reciting the Quran

August 10, 2012

Translated from:  http://www.binbaz.org.sa/mat/21536

 

The Questioner says: Indeed I recite the Quran alhamdulillah, and when I reach (the verses mentioning the) descriptions of the Believers, I make dua to Allah that He makes me from them.  And when I reach (the verses mentioning the) descriptions of the disbelievers and hypocrites1 and their ultimate abode, I seek refuge with Allah from being from them.  So after the dua, must I say the Basmalah2 again, or do I continue my recitation without doing that.  And is it permissible to stop the recitation to make dua?  Benefit us, (I ask that) Allah benefit you.

 

 

(Answer): This is permissible, the Prophet – sallallahu alayhe wa sallam – did this.  So when he was in tahajjud at night – alayhis salaah was salaam – when he would come to a verse of warning (about a punishment), he would seek refuge with Allah (from the punishment). And when he came to a verse mentioning Allah’s Mercy, he would ask his Lord for His Mercy.  So there is no problem with this, rather it is recommended to do this in tahajjud (prayer) at night, or in (an extra) prayer during the day, or when reciting outside of salaah (prayer).  All of this is recommended.  And it is not obligatory for him to say the basmalah again or the ta’awudh (seeking refuge)3. Rather, you bring (say) the dua4 then  you begin the recitation (again) with no need to again say the basmalah or the ta’awudh.  All of this is when you are praying by yourself an extra (non obligatory) prayer.

 

As for when you are praying in the obligatory prayer, then it is not established from him – sallallahu alayhe wa sallam – that he would do this in the obligatory prayers.  Likewise when you are praying behind the Imam, then indeed you listen to the Imam and you do not make dua with these duas when the Imam is reciting.  Rather, you listen (to the recitation for the) prayers prayed out loud5. As for those prayers not prayed aloud6, then you recite the Faatihah  and what is easy for you to recite along with that without using these duas that you use in the extra prayers.  Because the Messenger of Allah – sallallahu alayhe wa sallam – didn’t do this in the obligatory prayers.  Perhaps the reason for that – and Allah knows best – is to make it easier upon the people and not prolong it for them.  Because if he made dua at every verse mentioning Allah’s Mercy and he sought refuge at every verse mentioning a threat (of punishment), then perhaps the salaah (prayer) would become very long and perhaps it would become a hardship upon the people.  So it is from Allah’s Mercy and His treating His servants well and His kindness to them that He didn’t legislate this for the obligatory prayers so that the recitation (of Quran) could be continuous and so as to not make the recitation too long for the people.  As for in the extra prayers, in tahajjud, in the night, in salaatud duhaa (forenoon prayer), or other than that from the extra prayers, then there is no harm in that and the affair regarding that is vast.

(Footnotes)

2Saying: Bismillahir-Rahmaanir-Raheem

3Saying: أَعُوذُ بِاللهِ مِن الشَّيْطَانِ الرَجِيم I seek refuge with God from the cursed devil

4Dua: invocation/supplication

5Maghrib, Isha, Fajr

6Thuhr, Asr