Posts Tagged ‘ruling’

The Ruling on Saying صُدْفَة “sudfah” (coincidence)

April 17, 2014


The following question was posed to the Eminent Scholar Saalih Fawzaan

Arabic audio for the Q & A:

Arabic text1:

sudfah text

Q: Noble Shaikh, (we ask that) Allaah grant you success, is the following statement permissible: “I met this person by coincidence” when it was a meeting without a prior appointment?

A: When a person intends by sudfah (coincidence): without a prior appointment, then there is no harm in this. As for when a person intends by sudfah (coincidence) that this was something that was not already decreed (by Allaah) in a previous decree, then this is not permissible. This is rejection of qadr (divine predecree). However, most of the Muslims don’t mean this, they don’t mean the rejection of qadr. They mean by sudfah (coincidence) that they weren’t expecting it and that there was no previous agreement.

Shaikh Albaanee was asked2 about saying “sudfah”, specifically the expression:

حدث هذا صدفة

‘This happened by coincidence.’

and part of his reply was:

So if he intends by sudfah (coincidence) that there is no qadr (divine pre-decree), then he has disbelieved….As for when he intends by it that all of this is by the command of Allaah and His decree then there is nothing wrong with it.”


2In the series al-Hudaa wan-Noor, audio/tape #216, (p.8 in the file)

Is Reciting the Quran with Tajweed Obligatory – Shaikh Fawzaan

December 2, 2013


The following was translated from:

Arabic Text:

Tajweed Fawzaan

Question: Noble Shaikh – (we ask that) Allah grant you success – Is what is intended by “i’raab” of the Quran: reciting with tajweed or just the absence of grammatical errors which change the meanings? And is reciting with tajweed obligatory?

Answer (Shaikh Fawzaan): Reciting with “i’raab” of the Quran means: reciting it without linguistic, grammatical errors. This is “i’raab” of the Quran.

As for tajweed which is: Lengthening (vowels) and merging and what is similar to that from the rules of tajweed, then this is from beautifying and improving the recitation and pronunciation. It is not obligatory. It is only recommended (mustahabb), without exaggerations and without intensifications in the rulings of tajweed.

Tajweed and the rules of tajweed are from the things which beautify and improve (the recitation). Whoever learns them (the rules of tajweed) and pronounces them, then that is good. And whoever is ignorant of them, then there is no harm upon him with the condition that he recites the Quran without grammatical errors, not making marfoo’ what should be mansoob, or making mansoob what should be marfoo’, or making majroor what should be mansoob, or other than that.

So what is desired is: “I’raab” of the Quran – meaning: reciting it in Arabic without gramatical errors. As for beautifying the voice and improving the recitation and the tajweed, then these are mustahabb (recommended) and things which perfect (the recitation).

Reference: This fatwaa is quoted from Shaikh Fawzaan’s book Sharh Lum’atul I’tiqaad Guiding to the Path of Guidance, published by Daarul Imaam Ahmad

Translated by Ummu Khadijah

Reciting the Quran with Tajweed – Shaikh Albaanee

December 2, 2013


The follwing is a question posed to Shaikh Albaanee regarding the rulings of tajweed along with his answer. Taken from the book:


1000 Fatwas of Shaikh Albaanee (a collection of some of his fatwas)

Chapter (Kitaab): Tafseer of the Quran, Manners of Recitation, and Rulings of Tajweed

Section (Fasl): Rulings of Tajweed


Arabic Text:

Tajweed Albaanee




Question: There has been a lot of speech around here regarding the rulings of tajweed and using these rules, when there are some scholars who say it is obligatory, and along with that some of these rulings, the Imaams of this science have differed over them. So what is your opinion on the legislativeness of these rulings and the ranging in the solidity of its proofs from the Book and the Sunnah?



Answer (Shaikh Albaanee): Indeed people have received the recitation of the Noble Qur’an successively from those who preceeded upon this well-known path with ( the tajweed rulings). And the tajweed rulings are, at their foundation, principles for the pronunciation of Arabic, where the one who is Arab by lineage pronounces his speech in this way when speaking or reciting. And with the advancement of mankind (in time), the extension of their time with the fundamentals of the Arabic language, and the mixing of the Arabs with the non-Arabs are from the causes of the spread of grammatical mistakes. Along with the Arabs becoming un-Arabicized, due to the non-Arabs. Special care must be taken to teach these rulings in the area of reciting the Noble Quran.



As for what the questioner mentioned about the Imams differing in some of the rulings of tajweed – then this is really true. For some of them were of the opinion that the Madd Munfassal (hamzah followed by a letter of madd in two words) was unrestricted while some of them stretched it to 3 counts, and some four. Some of them lengthened the madd (elongation) of this type like (the madds) other than it (are lengthened). Some of them put (the letters) ghain and khaa with (the letters which have the ruling of) ikhfaa’ (hiding) of noon and tanween.



Some of them made ghain and khaa clear (ith-haar) – and these are the majority (who did so). Some of them made the idghaam (merging) of noon -all of it (with all the idghaam of noon letters) – to be without ghunnah – even wow and yaa. And they confined the ghunnah of idghaam to tanween until even including (the letters) laam and raa. Some of them did imaalah1 with the properties of yaa, while some of them decreased the imaalah and it is called “taqleel” to them. And there is a level of imaalah that is between fat-hah and imaalah. Some of them made ishmaam2in words where the middle root letter is yaa and which are mabnee3 and majhool4. Some of them made laam tafkheem (heavy) with some of the letters. Some of them made raa with fat-hah tarqeeq (light) when it is preceded by a yaa or a letter with kasrah. Some of them extend, meaning: lengthen, the madd of badal, etc.



And the cause for these differings is also due to following the rulings of pronunciation in Arabic. For these rules are spread out through the rulings of the recitations. And it is known that differing in the recitations is originally due to differing in the way of the pronunciation of the word with the Arabs. It is indeed from the easement of Allah – Exalted and Lofty is He – upon this ummah regarding His Book that He sent it down with seven dialects as has come in the authentic ahaadeeth which are mutawaatir5 regarding this topic. From them is his statement: ‘Indeed this Quran has been sent down upon seven dialects‘ Agreed upon. And other than it from dozens of ahaadeeth spread throughout all of the books of the Sunnah like Bukhari, Muslim, Ahmad, at-Tirmidhee, Abu Dawood, and other than them.



These dialects, as the Messenger (sallallahu alayhe wa sallam) described them in another hadeeth when he said (translated): ‘The Quran was sent down in seven modes upon seven dialects, all of them are clear, definitive6, complete.7 So this differing that happens between the Imaams in the rules of tajweed is from this angle. This (particular) differing won’t ever harm anything.



It is upon a person to recite the Quran with the rules of tajweed, because Allah – The Most High – said (translated):



And recite the Qur’ân (aloud) in a slow, (pleasant tone and) style.‘ (Al-Muzzammil 73:4)8



So if you recite it as you read any other book, then you have not recited it with tarteel (as mentioned in the verse 73:4). So it must be recited with the rules of tajweed. The Scholars call a mistake in the rules of tajweed al-lahn al-khafee (the hidden error). So it is upon a person to make sure he learns how to recite the Quran in the correct way. As for when he knows of a differing in some ruling, then he must stick to what his Shuyookh taught him so that he doesn’t fall into chaos. And he shouldn’t leave the way that his Mashaayikh taught him believing that another way is more correct than it, because all of them (these revealed qiraa’at) are correct. And all of them are as the Messenger (sallallahu alayhe wa sallam) described: ‘Clear, definitive, complete.’



As for seeking proof from the Quran and Sunnah for these rulings, then this seeking, at its foundation, is an error. Because all of these rulings reached us by tawaatur of action (see footnote #5). So we learned recitation of the Quran from our Shaikhs and our forefathers by this way, and they (those we learned from) learned (it) the same way from their Shaikhs and forefathers, and so on until the time of the Companions who took it from the Messenger (sallallahu alayhe wa sallam). This will suffice, and all the praise belongs only to Allaah firstly and lastly.



(End of the Shaikh’s Speech)


Translated by Ummu Khadijah


Also see this beneficial article:







1Imaalah – إمالةpronunciation of “a” shaded toward “e” (Hans Wehr, see ميل)

2Ishmaam – إشمامthe pronunciation of “u” with a trace of “i” (Hans Wehr, see شم)

3 Mabnee – Indeclinable – the ending doesnt change

4 Majhool Unknown – usually refering to the passive form of verbs – for example – فُتِحَ البَابُ – The door was opened (it is unknown who opened it)

5 Mutawaatir: Narrated by a large number of people

6شافٍ– definition taken from

7كافٍ– definition taken from

8 Translation of the verse taken from:

The punishment for rape in Islam

September 30, 2012


An excerpt translated from:

By Shaikh Ali Ridaa (in reply to some questions).

 WARNING: MATURE CONTENT  (file) the ruling on ightisaab in Islam

What are the parts of the body allowed for the one proposing to see?

September 20, 2012

The following fatwa translated from:

س1: ما هي الأجزاء التي يجوز للخاطب أن يراها من مخطوبته؟ لقد سمعت كثيرًا من رجال الدين يحددها بالوجه والكفين، ولكني قرأت في جريدة (النور) التي تصدر في مصر، عن أحد الأحزاب السياسية، أنه يجوز للخاطب أن يرى قدم مخطوبته إلى ما تحت الركبة، أرجو أن ترسلوا لنا الرأي السديد في هذا الموضوع، وهل يجوز للخاطب أن يراقب المرأة التي يريد خطبتها أثناء سيرها في الطريق، وهل ورد فعلاً أن أحد الصحابة فعل ذلك؟

Question: What are the parts of the body that it is allowed for the one proposing to see of the one being proposed to?  I have heard a lot from religious men that it is limited to the face and the hands, however, I read in a magazine (an-Noor) which originates from Egypt – from one of the political parties – that it is allowed for him to see (as well) from the feet to below the knee of the one he is proposing to.  I would like for you to send us the correct opinion in this matter.  And is it allowed for the one proposing to watch the woman he wants to propose to while she is traveling in the street? Is it really authentically reported that one of the Sahaabah did that?


يجوز لمن أراد أن يتزوج امرأة أن ينظر عند خطبتها إلى وجهها بلا تلذذ ولا شهوة، ودون خلوة بها باتفاق العلماء، وقد شرع ذلك رعاية للحاجة، ورجاء أن يؤدم بينهما إذا تزوجها، وفي ذلك الكفاية؛ لأن الوجه مجمع المحاسن، وبه تندفع الحاجة، وأجاز بعض الأئمة النظر إلى الكفين أيضًا وما يظهر من المرأة غالبًا مما يدعو إلى نكاحها، ويجوز  للخاطب أن يرقبها أثناء سيرها في الطريق ليرى منها ما يدعوه إلى نكاحها،

Answer: It is permissible for the one who wants to marry a woman to look, at the time of the proposal, at her face without lust or desire, and without being alone with her by consensus of the ulama. That is legislated to take care of the need.  And the hope is that it enriches things between them when he marries her.  And that is sufficient (to look at). Because the good qualities are gathered in the face, and the need is fulfilled through this.  And some of the leading Scholars have also allowed looking at her hands and what is normally apparent from her which will call him to marry her.

It is allowed for the one proposing to watch her while she is traveling in the street in order to see from her what will call him to marry her.


كما روى أبو داود عن جابر بن عبد الله، أن النبي صلى الله عليه وسلم قال: إذا خطب أحدكم المرأة فإن استطاع أن ينظر إلى ما يدعوه إلى نكاحها فليفعل، قال جابر: فخطبت امرأة فكنت أتخبأ لها حتى رأيت منها ما دعاني إلى نكاحها فتزوجتها ، وعن أبي هريرة رضي الله عنه قال: خطب رجل امرأة فقال النبي صلى الله عليه وسلم: انظر إليها، فإن في أعين الأنصار شيئًا رواه أحمد وأبو داود .

As comes in the narration collected by Abu Dawood from Jaabir ibn Abdullah that the Prophet (sallallahu alayhe wa sallam) said (translated):

When one of you proposes to a woman, if he is able to look at what will call him to marry her, then let him do so.”

Jaabir (radiallahu anhu) said (translated): ‘So I proposed to a woman and I hid from her until I saw from her what called me to marry her, then I married her.’”

And Abu Hurairah (radiallahu anhu) said (translated):

A man proposed to a woman, so the Prophet – sallallahu alayhe wa sallam – said (translated): ‘Look at her, for indeed there is something in the eyes of the Ansar.’

Collected by Ahmad and Abu Dawood


وبالله التوفيق، وصلى الله على نبينا محمد وآله وصحبه وسلم.

And with Allah is the success, and (we ask that) Allah raise the rank of our Prophet Muhammad and grant him peace as well as his family, Companions, and followers.


Answered by Shaikh Bin Baz, Shaikh ‘Afeefy, and Shaikh Ghudyaan


 (the following translated from):

The following is part of an answer Shaikh Muhammad bin Haadee al-Madkhalee gave to a question on this topic:


يكفي أن يراها لوفي الشارع ، لوخرجت من بيتها ورآها فجأةً كفاه ذلك أومرت من البيتِ وكان في مجلس مع محرمها يكفيه ذلك ، أم الذي نراه الآن فيما يعرض علينا من السؤالات والإستفصالات التى تأتي فيها ، تأتي لهم بالعصير وتأتي لهم بالشاهي ، هذا غير صحيح ، والحديث قال فكنتُ أتلصص لها يختبئ يراها

…It is sufficient for him to see her in the street, if she left her house and he saw her all of a sudden, this suffices him.  Or if she passes by in (or from) the house while he was sitting with one of her mahrams – that suffices him (as regards the permitted “look”). As for what we see now from what is presented to us from questions and inquiries regarding this – that she comes to them with juice, or she comes to them with tea – this is incorrect.  And the hadeeth (of Jaabir ibn Abdullah) says: ‘I acted stealthily towards her’ (meaning) he hid to see her…”

Menstruating Women Touching the Mus-haf and Attending Lessons of Knowledge in the Masjid

August 15, 2012

Taken from:

Questions answered by Shaikh Muqbil

السؤال الثامن والعشرون : هل يجوز للمرأة الحائض والنفساء أن تمس القرآن ؟ وتقرأ فيه وخاصة في شهر رمضان المبارك الذي يخصصه الناس بختم القرآن ؟

جواب : لا اعلم مانعاً من هذا ، وحديث : (( لا يمس القرآن إلا طاهر )) ، منهم من يقول: إنه مرسل ، وعلى الفرض أنه بمجموع طرقه صالح للحجية فيكون محمولاً على ما قاله الشوكاني في < نيل الأوطار > يقول : لا يمس القرآن إلا طاهر ، أي مسلم ، فلا يمسه الكافر ، لأن النبي صلى الله عليه وعلى آله وسلم نهى أن يُسافر بالقرآن إلى أرض العدو .

أما قوله تعالى :

لا يمسه إلا المطهرون ]

[الواقعة : 79 ]

فالمراد بهم الملائكة كما قال الإمام مالك في < موطئه > وقال : هذه الآية يُفسرها قوله تعالى :

كلا إنها تذكرة * فمن شاء ذكره * في صحف مكرمة * مرفوعةٍ مطهرة * بأيدي سفرة كرامٍ بررة *

[ عبس : 11 ـ 16 ]

أي : الملائكة كما قال ربنا عز وجل :

وما تنزلت به الشياطين * وما ينبغي لهم وما يستطيعون * إنهم عن السمع لمعزولون *

[ الشعراء : 210 ـ 212 ]

28th Question: Is it permissible for the Menstruating or Postpartum woman to touch the Qur’an? And is it permissible for her to read it – especially in the blessed month of Ramadan when people are devoted to finishing the Qur’an?

Answer: I don’t know anything to prevent this. And the hadeeth: ” No one touches the Quran except the pure one” then some (of the Scholars) say it is Mursal (the chain of narration goes back to the Taabi’ not the Sahaabi). If it is assumed that the hadeeth is authentic, then it takes the meaning that (Shaikh) ash-Shawkaanee said about it in “Neelul Awtaar” . He said: ” ‘ No one touches the Qur’an except the pure one’ meaning: The Muslim. The Kaafir doesn’t touch it.” Because the Prophet (sallallahu alayhe wa sallam) prohibited that someone travel with the Qur’an to the land of the enemy. As for Allah, The Most High’s statement (translated):

“None can touch it except for the Purified” (56:79)

Then what is meant by the Purified is ‘the angels’ as Imam Malik said in his Muwatta. And he said: These verses are explained by His, The Most High’s , statement (translated):

“Nay, indeed it is an reminder. So whoever wills, let him remember. (It is ) in Records held (greatly) in honor (al Lauhul Mahfooth). Exalted, purified. In the hands of honorable and obedient scribes. ” (80:11-16)

Meaning (of scribes): The angels…

السؤال التاسع والعشرون : وهل يجوز لها حضور مجالس العلم والدروس في المسجد ؟

جواب : لا بأس إن شاء الله ، وحديث : (( إني لا أحل المسجد لحائض ولا جنب )) هو حديث ضعيف ، والنبي صلى الله عليه وعلى آله وسلم يقول لعائشة : (( إن حيضتك ليست في يدك)) ، ويقول لها أيضاً : (( أفعلي ما يفعل الحاج غير ألا تطوفي في البيت )) . فلا بأس أن تحضر دروس العلم في المسجد .

29th question: And is it permissible for her (Menstruating or Postpartum mentioned in Q 28) to attend the sittings of knowledge and lessons in the Masjid?

Answer: There is no harm (in that) in shaa Allah. And the hadeeth “Indeed I don’t make it permissible for the Menstruating woman or junub to go to the Masjid” – it is a weak hadeeth. And the Prophet (sallallahu alayhe wa alaa aalihi wa sallam) said to Aishah: “Indeed your menses is not in your hands” and he also said to her: “Do everything the Haajjee (person making Hajj) does except for tawaaf (circling) around the House (Ka’bah)”. So there is no harm for her attend lessons of knowledge in the Masjid.

[end of what was translated from that Q & A]

Shaikh Zaid al Madkhalee on how a woman does istikhaara while on her menses:

The Ruling on Carrying a Weapon and the Intention When Defending Oneself

April 14, 2012

Click on View, Encoding, More, Arabic (Windows)

بارك لله فيك .. سألتك سابقا عن حكم الدفاع عن النفس في حالة تعرضك لسطو أو تعدي عليك في البيت أوالمنزل .. و لكن هل هناك فرق بين أن تكون النية هنا هي إبعاده عن المنزل و طرده أم أن

تكون النية هي قتله .. أجبنا بارك لله فيك فجوابك له الأثر الطيب في نفوسنا جزاك لله خيرا

( the Questioner says): Allah bless you…I asked you previously about the ruling of defending oneself in the situation of your resisting a burglary or transgression against you in the house…But is there a difference between the niyyah (intention) being to remove or expel him (the transgressor) from the house and between the niyyah being to kill him?…


سؤالي هنا هو

هل جائز أيضا أن يحمل الشخص معه شيئا في السيارة ليدافع به عن نفسه ( في حالة ما إن كان هناك تعدي عليه من قبل لص ) سواء أكان يريد سرقة السيارة أو سرقة المال أو غيره .. لأننا كثيرا ما نسمع عن أشخاص أوقفوا شخصا بسيارته غصبا في وقت متأخر من الليل و ضربوه و سرقوا منه ما عنده من مال و أخذوا منه السياره و لم يجدوا لهم على أثر .. فهل جائز حمل شيئا للدفاع عن النفس (فقط ) و ليس للتعدي على  الغير .. بارك لله فيك و جزاك الله ألف خير و نفع الأمة الاسلامية بك

(The questioner continues): Here my question is: Is it also permissible for a person to carry something with him in his car to defend himself with (…if there is some transgression against him before theft) whether he (the transgressor) wants to steal the car, his wealth, or other than that..Because we hear a lot about people stopping someone in his car by force late at night. And they beat him and steal from him what he has of wealth. They also take his car from him and they do not find a trace of them (later).

So is it permissible to carry something for defending oneself (only) not for transgressing against others?

تكون نيته دفعه بالأدنى فالأدنى لاقتله ابتداءا فإن كان لايندفع إلا بالقتل قتله لينجو هو من القتل أو قاتله لأخذ ماله وهو ما يعرف عند أهل العلم بالصائل

Answer (Shaikh Maahir al Qahtaani) : In the beginning, his intention is to defend himself with the least amount of force necessary, not to kill him. But if there is no way to defend himself except by killing him, then he kills him to save himself from being killed or fought against and robbed. He (the transgressor) is known to the Scholars as the attacker.

ولاحرج أن يحمل معه سلاح ليدفع به عن نفسه كما جاء عن ابن عمر أنه حمل السلاح للص دخل منزله فكان السلاح معه في المنزل فاستفاده لذلك ولله أعلم

And there is no harm in him carrying a weapon with him to defend himself as there comes (in a narration) from Ibn Umar that he picked up the weapon when the thief entered his house. So the weapon was with him in the house so that he could benefit from it. And Allah knows best.



The Ruling on Keeping a Weapon in the House for Self – Defense

April 13, 2012

.. شيخنا الكريم حفظكم الله

كثر في بلدنا اللصوص و بدأوا يتفننون في أساليب السرقة .. و بدأوا يفتحون في خزنات النقود بالأكسجين و بأساليب حضارية و يرجع الفضل إلى لصوص أوروبا المحترفون .. و إذا وجدوا صاحب المنزل في المنزل من الممكن ان يقتلوه إذا لقوه وجها لوجه أو

يغتصبوا أخته او ابنته أو أمه أو زوجته .. و هو قائم لا يقدر على فعل شيء حيالهم

هل يجوز الإحتفاظ بآلة حادة في المنزل لمثل هذه الظروف فقط أي إذا تعدى شخص عليك في حرمة بيتك ليس لإرهاب الغير أو التعدي على الأشخاص .. فهل يجوز قتل هذا الشخص المتعدي عليك و على محارمك وسط بيتك أمام أهلك و الذي انتهك حرمة


Q: Noble Shaikh, Allah preserve you, there are many thieves in our land and they are beginning to become experts in the methods of stealing.. And they have begun opening money vaults using oxygen and using other present day methods for which the professional European thieves deserve the credit.. And when they find the owner of the house at home, they may kill him if they meet him face to face.. Or they may rape his sister, daughter, mother, or wife while he is standing there, unable to do anything with regards to them. Is it permissible to keep a sharp instrument for protection in the house only for the likes of these circumstances, meaning when a person transgresses against

you in the sanctuary of your home, not (keeping a weapon) to frighten or transgress against others?

So is it permissible to kill this person who transgressed against you and all you hold dear in the middle of your house in front of your family and who violated the sanctity of your home?

نعم بل قد يكون ذلك واجبا

وهذا اللص إذا اقتحم هكذا ودخل فهو الصائل الذي يدفع بالأدنى فالأدنى فإذا كان لايندفع إلا بالقتل قتل كما روى عن ابن عمر أنه دخل لص في منزله فحمل السيف وأشهره كانه يريد قتله إذا لم يندفع أو كما جاء والله أعلم

A (Shaikh Maahir al Qahtaani):

Yes, on top of that, it may be obligatory. And this thief, when he intrudes like this and enters, then he is the attacker who is defended against with the least amount of force necessary. But when there is no way to defend except by killing, then he is killed. And it is narrated from Ibn Umar that a thief entered his house, so he picked up the sword and unsheathed it as though he wanted to kill him if he didn’t hurry off…And Allah knows best.



ولكن جاء في صحيح مسلم



حَدَّثَنِي أَبُو كُرَيْبٍ مُحَمَّدُ بْنُ الْعَلَاءِ حَدَّثَنَا خَالِدٌ يَعْنِي ابْنَ مَخْلَدٍ حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ الْعَلَاءِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِيهِعن أبي هريرة قال : جاء رجل فقال : يا رسول الله أرأيت إن جاء رجل يريد أخذ مالي ؟ قال : ” فلا تعطه مالك قال : أرأيت إن قاتلني ؟ قال : ” قاتله قال : أرأيت إن قتلني ؟ قال : ” فأنت شهيد ” . قال : أرأيت إن قتلته ؟ قال : ” هو في النار ” . رواه مسلم

والمقاتلة تحتاج إلى سلاح ولله أعلم

The Shaikh also mentioned this hadeeth which is collected in Saheeh Muslim:

(leaving out the chain of narration) Abu Hurairah said that a man came to the Messenger of Allah – sallallahu alayhe wa sallam – and said, ‘O Messenger of Allah, what do I do if a man comes and wants to take my wealth?’ He said, ‘Then don’t give him your wealth.’ (the man) said, ‘What do I do if he fights me?’ He said, ‘Fight him.’ (the man) said, ‘What if he kills me?’ He said, ‘Then you are a martyr.’ (the man) said, ‘What if I kill him?’ He said, ‘He is in the Fire.’ (end of hadeeth)


And fighting requires a weapon. And Allah knows best.





ولكن في البلاد التي لا تحكم بالشريعة الإسلامية

قد تحكم بالقتل على صاحب الدار ولن تعتبره دفاع عن النفس

ما حكم صاحب الدار الذي حكم عليه بالاعدام لكونه قتل نفساً دفاعاً لا عدواناً ولا ظلماً

(A sister then asked):

But in (some) countries which don’t rule by the Islamic Legislation, the law is that the owner of the house is killed and they never consider the fact that he is defending himself. So what is the ruling for the owner of the house who is sentenced to death for his action of killing someone in self – defense, not wrongfully or transgressing?

في مثل هذه الحالة يجتهد في دفعه بالأدنى دون القتل ليشل حركته

فإذا قتله ليخلص نفسه فإن الله منجيه إن شاء الله لأنه فعل ماأذن له شرعا فبالتحقيق يظهر الحق وإذا ابتلي

وأعدم فثوابه بصبره عند لله عظيم

Shaikh Maahir answered:  In the likes of this situation, he strives to defend himself with the least amount of force less than killing (force) to overwhelm him. So if he kills him to save himself, then indeed Allah  will keep him safe – in shaa Allah – because he did what was permitted for him in the (Islamic) legislation. So an investigation will reveal the truth. And if he is tried and executed, then his reward with Allah for his patience is tremendous.

The Ruling on Women Learning Qur’an from Men

April 12, 2012

Taken from:

(Click on View, Encoding, More, Arabic (Windows) )

السلام عليكم فضيلة الشيخ احدى الاخوات تسأل عن حكم تعلم القران على يد شيخ؟ وهل يجوز الاشتراك في المسابقات القرانية علما بأن لجنة التحكيم من الرجال وحكم القراة امامهم؟واذا كان جائزا ماهي الضوابط ؟



Question: Assalamu alaikum Noble Shaikh.  One of the sisters asks what is the ruling on women learning Quran from a male Shaikh?  And is it permissible to participate in Quran competitions knowing that the judges will be men and they must recite in front of them?  And if it is permissible, then what are the limitations?




بسم الله الرحمن الرحيم

لايجوز كما بين الشيخ محمد ناصر الألباني للمرأة عرض القرآن مجودا على الرجال لأن في المد والتغني فتنة وخضوع بالقول للرجال قال تعالى يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِنَ النِّسَاءِ إِنِ اتَّقَيْتُنَّ فَلا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلا مَعْرُوفًا (32) وَقَرْنَ فِي بُيُوتِكُنَّ وَلا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الأولَى وَأَقِمْنَ الصَّلاةَ وآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
روى البخاري في صحيحه عَنْ أُسَامَةَ بْنِ زَيْدٍ رَضِيَ اللَّهُ عَنْهُمَا عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَا تَرَكْتُ بَعْدِي فِتْنَةً أَضَرَّ عَلَى الرِّجَالِ مِنْ النِّسَاءِوهم لابد أن يقرأن القرآن بالتجويد والمد والتطريب في المسابقات وأما إذا قرأن قرآءة ساذجة من وراء حجاب للتصحيح عرضا لإصلاح اللحن بلا مد وتغني أو قرأت بالتجويد على هرم لاشهوة له فلابأس

Answer (Shaikh Maahir al Qahtaani): In the Name of God, The Most Merciful, The Bestower of Mercy. 

It is not permissible – as Shaikh Albaanee clarified – for a woman to recite Qur’an with tajweed to men because in the elongation (of the vowel sounds) and in the beautification of it (when recited) is fitnah (trial) and softening of speech for the men.  Allah, The Most High, said (translated),

O wives of the Prophet! You are not like any other women. If you keep your duty (to Allâh), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery, etc.) should be moved with desire, but speak in an honourable manner.  And stay in your houses, and do not display yourselves like that of the times of ignorance, and perform As-Salât (Iqamât­as­Salât), and give Zakât and obey Allâh and His Messenger. Allâh wishes only to remove Ar­Rijs (evil deeds and sins, etc.) from you, O members of the family (of the Prophet SAW), and to purify you with a thorough purification.’ (33:32-33)1

And Bukhari narrated in his Saheeh, from Usaamah bin Zaid – Allah be pleased with them – from the Prophet – sallallahu alayhe alayhe wa sallam – that he said (translated),‘I haven’t left anything after me that is a more harmful trial for the men than the women.’2

And it is necessary for them in competitions to recite the Qur’an with tajweed, elongation (of the vowels), and with beautification of the recitation.

As for when they recite plainly from behind a barrier  for the purpose of correction of grammatical errors without elongation or beautification, or if she recites with tajweed to a very old man who has no desire, then there is no harm in that.

1Translation of the Qur’anic verses taken from:

2In the Book of Marriage

Sabaahul Khair صباح الخير

April 11, 2012

Fataawa taken from  :


السؤال الثالث من الفتوى رقم ( 3897 )

س 3: حكم قول: (صباح ) و (مساء الخير ).

ج 3: لا نعلم بذلك بأسًا، ويكون ذلك بعد البدء بالسلام، وبعد الرد الشرعي إذا كان القائل بذلك مسلمًا عليه.

وبالله التوفيق، وصلى الله على نبينا محمد وآله وصحبه وسلم.


اللجنة الدائمة للبحوث العلمية والإفتاء


عضو عضو الرئيس
عبد الله بن قعود عبد الله بن غديان عبد العزيز بن عبد الله بن باز




The third question of Fatwa no.3897

Q 3:what is the ruling on greeting people saying: “Good morning” and “Good evening”?l

A:There is no harm in this, if it follows saying: “Al-Salamu `Alaikum (peace be upon you)” and receiving the response from the greeted Muslim.


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 Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-`Aziz ibn `Abdullah ibn Baz




2. (Arabic)

السؤال الثالث من الفتوى رقم ( 9908 )

س 3: عندنا في مصر عادة في الصباح أن نحيي نقول: ( صباح الخير يا فلان) ما حكم هذه التحية في الإسلام ؟

ج 3: تحية الإسلام: (السلام عليكم) فإن زاد: (ورحمة الله وبركاته) فهو أفضل، وإن دعا بعد ذلك من لقيه: (صباح الخير) مثلاً فلا حرج عليه، أما أن يقتصر بالتحية عند اللقاء على: (صباح الخير) دون أن يقول: (السلام عليكم) فقد أساء.

( الجزء رقم : 24، الصفحة رقم: 120)

وبالله التوفيق، وصلى الله على نبينا محمد وآله وصحبه وسلم.


اللجنة الدائمة للبحوث العلمية والإفتاء


عضو نائب الرئيس الرئيس
عبد الله بن غديان عبد الرزاق عفيفي عبد العزيز بن عبد الله بن باز



The third question of Fatwa no.9908

Q 3: It is customary in Egypt to greet each other in the morning saying :Good morning“. What is the ruling on this salutation?l

A:The Salam (Islamic greeting of peace) is: “Al-Salamu `Alaikum (peace be upon you)”. If one adds “Wa rahmatullahi wa barakatuh (and the Mercy and Blessings of Allah be upon you, too)”, it is better. After saying that, if a Muslim greets others by saying “Good morning” for example, there is no harm. However, if a Muslim only says “Good morning” without saying: “Al-Salamu `Alaikum”, they are mistaken.

( الجزء رقم : 24، الصفحة رقم: 120)

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 Deputy Chairman Chairman
`Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz