Innovations in Religion and Worship, - Dought & clear, - * He claims to have a hair of the Prophet (blessings and peace of Allah be upon him) and he wants to build a mosque in which to preserve it!

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M NajimudeeN - INDIA
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I am frm southern india kerala one of our muslim leader claims that he have the holy hair of rasool he is going to build a masjid to preaerve it.it makes very much controversy pls clarify about tabarrukk i hope i get a detailed answer on the basis of quran and hadeeth
Praise be to Allah.
Firstly:
Tabarruk (seeking barakah or blessings) from the relics of the Prophet (blessings and peace of Allah be upon him) was something that was done at the time of the Prophet (blessings and peace of Allah be upon him), with things such as water left over from his wudoo’, his garment, his food and drink, his hair, and anything else from him.
As for seeking barakah from anything that had touched his body, such as wudoo’ water, sweat, hair and so on, this is something that was well-known and regarded as permissible by the Sahaabah (may Allah be pleased with them) and those who followed them in truth, because of the goodness and barakah that there is in that, and the Prophet (blessings and peace of Allah be upon him) approved of them doing that.
It says inal-Mawsoo‘ah al-Fiqhiyyah(10/70):
The scholars are unanimously agreed that it is permissible to seek barakah from the relics of the Prophet (blessings and peace of Allah be upon him), and the scholars of seerah (Prophet’s biography), shamaa’il (Prophet’s character) and hadith narrated many reports that speak of the noble Sahaabah (may Allah be pleased with them) seeking barakah from various relics of the Prophet (blessings and peace of Allah be upon him). End quote.
Please see the answer to question no. 10045
Secondly:
This tabarruk (seeking barakah) is not permissible with anything other than the relics of the Prophet (blessings and peace of Allah be upon him). So it is not permissible to draw an analogy with anyone else. Seeking barakah from the relics of anyone else among the righteous is a reprehensible innovation (bid‘ah) and it is a means that leads to shirk.
Ibn ‘Uthaymeen (may Allah have mercy on him) said:
The Sahaabah used to seek barakah from the sweat of the Prophet (blessings and peace of Allah be upon him), and they used to seek barakah from his saliva, and they used to seek barakah from his garment, and they used to seek barakah from his hair. But in the case of anyone other than him (blessings and peace of Allah be upon him), no barakah is to be sought from any of these things. So one cannot seek barakah from a person’s garment, hair, nails or anything else of his, except in the case of the Prophet (blessings and peace of Allah be upon him). End quote.
Sharh Riyaadh as-Saaliheen(4/243)
Thirdly:
There is no proof that any of the relics of the Prophet (blessings and peace of Allah be upon him) exist now. Anyone who claims that any such thing exists has no proof to that effect. Based on that, it is not permissible for anyone to claim to have in his keeping any of the relics of the Prophet (blessings and peace of Allah be upon him), unless he has definitive evidence, and how could he have that?
The great scholar and historian Ahmad Pasha Taymoor said:
There is no valid proof for the hairs that were kept by people after that. Something of that which was shared out among the Companions (may Allah be pleased with them) may have reached them, but it is difficult to know what is genuine and what is not. End quote.
Al-Athaar an-Nabawiyyahby Ahmad Pasha Taymoor (91)
The great scholar and muhaddith Muhammad Naasir ad-Deen al-Albaani (may Allah have mercy on him) said:
However we should point out that we believe that it is permissible to seek barakah from the relics of the Prophet (blessings and peace of Allah be upon him) and we do not object that, contrary to what our opponents say about us.
But this seeking of barakah is conditional upon having the faith that is prescribed and is acceptable to Allah. If a person is not a true Muslim, then Allah will not bring about any good for him by means of this seeking of barakah on his part. Similarly, it is stipulated that the one who wants to seek barakah should have in his possession one of the relics of the Prophet (blessings and peace of Allah be upon him) and use it.
But we know that his relics (blessings and peace of Allah be upon him), such as his garment, hair and so on, have been lost, and it is not possible for anyone to prove that any such thing exists on a definitive and certain basis. As that is the case, seeking barakah from these relics has become irrelevant in our times and it has become a purely theoretical matter, so we should not speak at length about it.
End quote fromat-Tawassul: Anwaa‘uhu wa Ahkaamuhu(144)
For more information, please seeat-Tabarruk: Anwaa‘uhu wa Ahkaamuhu, by Dr Naasir al-Judayyi‘ (156-260)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked:
What is the ruling on seeking barakah from the relics of the Prophet (blessings and peace of Allah be upon him) after his death, such as his hair and the like?
He replied:
The answer to that is that it is not possible to prove that this is a hair of the Messenger (blessings and peace of Allah be upon him) at all. What is said about it being in Egypt in a place where relics were collected is not sound, and it does not exist.
It is not known that the Sahaabah (may Allah be pleased with them) paid attention to this matter, apart from what is reported from Umm Salamah (may Allah be pleased with her), that she had some of the hairs of the Prophet (blessings and peace of Allah be upon him) in a vessel of silver, and if anyone fell sick he would come to her and she would pour water on it and collect the water, then he would drink it.
Based on that, it is not possible to prove that this is actually the hair of the Messenger (blessings and peace of Allah be upon him). The most important “relics” are the texts and reports Islam (as opposed to physical relics). As for the physical relics, they are mere relics to which the heart may incline and love them, but what really matters is the teachings of Islam that he left behind. End quote.
Duroos li’sh-Shaykh al-‘Uthaymeen(2/64)
Please see also the answers to questions no. 91969, 100105, 204831
If a person truly wishes to seek barakah in his religious and worldly affairs, then he should follow the Prophet (blessings and peace of Allah be upon him) both outwardly and inwardly, adhere to his guidance, and refrain from that which he prohibited of words, deeds and beliefs. In that is all goodness and blessing (barakah).
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
When the Prophet (blessings and peace of Allah be upon him) came to the people of Madinah, he brought great blessing to them, as they believed in him and obeyed him, and by virtue of that blessing they attained happiness in this world and the Hereafter; in fact every believer who believes in the Messenger and obeys him will attain something of the blessings (barakah) of the Messenger by virtue of his faith and obedience, and will attain thereby goodness in this world and the Hereafter, to an extent that only Allah knows. End quote.
Majmoo‘ al-Fataawa(11/113)
Shaykh al-Albaani (may Allah have mercy on him) said:
Although the Prophet (blessings and peace of Allah be upon him) approved of the Sahaabah (may Allah be pleased with them) seeking barakah from his relics and touching them during the campaign of al-Hudaybiyah and on other occasions, that was for an important purpose, especially on that occasion; that purpose was to scare the kuffaar of Quraysh and to highlight the extent of the Muslims’ devotion to their Prophet and their love for him, and their willingness to strive hard in serving him and showing him respect. But what we cannot overlook or conceal is the fact that after that campaign, the Prophet (blessings and peace of Allah be upon him) discouraged the Muslims, in a wise and gentle manner, from seeking barakah in this way, and he instructed them to do righteous deeds, which would be better for them before Allah, may He be glorified and exalted, and more beneficial. This is what is indicated by the following hadith:
It was narrated from ‘Abd ar-Rahmaan ibn Abi Qarraad (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) did wudoo’ one day, and his Companions began wiping themselves with his wudoo’ water. The Prophet (blessings and peace of Allah be upon him) said to them: “What made you do that?’ They said: Love for Allah and His Messenger. The Prophet (blessings and peace of Allah be upon him) said: “Whoever wants to love Allah and His Messenger, or wants Allah and His Messenger to love him, let him be truthful when he speaks, and let him fulfil his trust when he is trusted, and let him be kind to his neighbour.” This is a proven hadith with several chains of narration and corroborating evidence in theMu‘jamsof at-Tabaraani and elsewhere. End quote.
At-Tawassul(p. 145)
To sum up: this man’s claim that he has a hair of the Prophet (blessings and peace of Allah be upon him) is a claim for which there is no proof; rather it is a mere claim and it is not permissible for anyone to accept it or believe what he says about it, especially concerning such a matter. If it were true, it would not be a secret; rather it would be widely known, there would be reason to transmit reports concerning it, its isnaads would be examined and verified, and the matter would be something well-known.
Fourthly:
His intention to build a mosque and put this hair in it is a corrupt plan and is to be rejected; by doing this he is only following the ways of the people of the Book and diverting people thereby from the straight path of Allah.
The problem of those people was exaggeration which mades such things justifiable in their minds and caused them to follow the path of innovation and misguidance. Al-Bukhaari (427) and Muslim (528) narrated from ‘Aa’ishah, the Mother of the Believers, that Umm Habeebah and Umm Salamah mentioned a church that they had seen in Abyssinia in which there were images, to the Prophet (blessings and peace of Allah be upon him ). He said: “Those people, if there was a righteous man among them and he died, they would build a place of worship over his grave and put those images in it. They will be the most evil of mankind before Allah on the Day of Resurrection.”
If these are the most evil of mankind before Allah on the Day of Resurrection, because of that deed, when they were certain about the body of the Prophet whose grave they made into a place of worship, then how about one whom the Shaytaan deceives about a matter of which he does not know its soundness and he does not know any chain of narration on the basis of which he could take it as proof, but he does something for it that is rejected and was not prescribed by the Prophet (blessings and peace of Allah be upon him) for his ummah; rather he forbade them to do such things and warned them against following that path.
How come the Sahaabah and Taabi‘een did not pay attention to this great virtue?! Why did they not preserve the relics of the Prophet (blessings and peace of Allah be upon him) and hand them down from one to another so as to preserve them, and put some of them in the mosques?
Conclusion:
Seeking barakah from this hair is not permissible and it is a means that may lead to shirk, because it is impossible to prove that it is actually a hair of the Prophet (blessings and peace of Allah be upon him). By the same token, it is not permissible to build a mosque for it and keep it in that mosque, even if we assume for argument’s sake that it is actually a hair of the Prophet (blessings and peace of Allah be upon him) and is proven by an unbroken, sound chain of narration.
And Allah knows best.
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Innovations in Religion and Worship, - Dought & clear, - * Celebrating special occasions and festivals – whatis permissible and what is not?

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In these times, when we are living in a global village with all other communities, is it permissible to celebrate people’s birthdays and weddings in an Islamic fashion, in which we do not engage in any un-Islamic practices, so long as these special occasions and celebrations are not connected to any religion, as is the case with regard to Halloween, Christmas, and Valentine’s Day, which have Christian roots, the Hindu festival of Diwali, and so on? Is it permissible to celebrate special occasions that have nothing to do with religion? I know that it is possible to hold a simple celebration as mentioned in the fatwas on the websites islamonline.net and daruliftaa.com. I find it very difficult to convince my children that what we have been doing for fifteen years and everything that is practised around us is not Islamic and is not acceptable in our religion. Please answer me, bearing in mind everything I have mentioned.
Praise be to Allah.
According to Islamic teaching, there is nothing wrong with having celebrations on the occasions of marriage or other worldly occasions, on condition that they are free of reprehensible matters such as free mixing and music. These celebrations do not come under the heading of acts of worship that are intended to bring one closer to Allah, may He be exalted; rather they are gatherings to express joy and happiness, and the basic principle with regard to customs and traditions is that they are permissible. This is in contrast to acts of worship, concerning which the basic principle is that they are not allowed unless there is evidence to show that they are prescribed.
Among the celebrations that are prohibited according to Islamic teaching – apart from those which involve reprehensible practices and sins – are those in which there is any imitation of the disbelievers, such as birthday celebrations and Mother’s Day. The prohibition is more emphatic if they take a form which resembles the festivals prescribed in Islam. This is the case with regard to those occasions, as they are called “ ‘eid al-milaad (lit. “festival of birth” i.e., birthday) and “ ‘eid al-umm” (lit. festival of mothers, i.e., Mother’s Day) [the objection is to use of the word eid in Arabic to refer to them]. These are occasions which involve imitation of the disbelievers and those whom we are forbidden to imitate. The prohibition is more emphatic if the aim of the one who celebrates it is to draw closer to Allah, may He be exalted, thereby, because this is combining sin and innovation (bid‘ah). The scholars of the Standing Committee were asked:
What is the ruling on celebrating children’s birthdays? There is a saying among us that it is better to fast on that day instead of celebrating it. What is the correct view?
They replied:
Celebrating birthdays or fasting because it is one’s birthday is all innovation (bid‘ah) for which there is no basis. Rather the Muslim should seek to draw closer to Allah by doing that which He has enjoined upon him and by doing supererogatory acts of worship. In all cases he should be grateful to Him and praise Him for all the days and years during which he has been sound in body and he, his property and his children have been safe. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh Saalih al-Fawzaan, Shaykh Bakr Abu Zayd
Fataawa al-Lajnah ad-Daa’imah(2/260, 261)
See also the fatwas of Shaykh ‘Abd al-‘Azeez ibn Baaz and Shaykh Ibn ‘Uthaymeen (may Allah have mercy on them both) on the ruling on celebrating birthdays, in the answers to questions no. 1027and 26804
See also the fatwa of Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) on what is called Mother’s Day in the answer to question no. 59905.
On our website we have a detailed discussion on what is called Mother’s Day, in which there is an overview of its history and the fatwas of the scholars concerning it. Please see this link:
/index.php?pg =article& ln=ara& article_id=92
And Allah knows best.

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Quraanic Exegesis, Dought&clear, - * Commentary on the verse “Blessed be He Who has placed in the heaven big stars, and has placed there in a great lamp (sun), and a moon giving light” [al-Furqaan 25:61]

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What is the interpretation of the verse in which Allah says (interpretation of the meaning): “Blessed be He Who has placed in the heaven big stars, and has placed therein a great lamp (sun), and a moon giving light” [al-Furqaan 25:61]?.
Praise be to Allaah.
Allah, may He be exalted, says (interpretation of the meaning):“Blessed be He Who has placed in the heaven big stars, and has placed therein a great lamp (sun), and a moon giving light” [al-Furqaan 25:61].
And He says (interpretation of the meaning):
“And indeed, We have put the big stars in the heaven and We beautified it for the beholders”
[al-Hijr 15:16]
“By the heaven holding the big stars”
[al-Burooj 85:1].
The words “Blessed be He” mean: May He be exalted, Whose giving is plentiful and Whose blessings are abundant.
So the Lord, may He be exalted, deserves gratitude, veneration and praise for His blessings.
See:Tafseer Ibn Katheer, 6/92;al-Jaami‘ li Ahkaam al-Qur’aan, 7/223 and 13/1;Fath al-Qadeer, 3/683
“…Who has placed in the heaven big stars, and has placed therein a great lamp (sun), and a moon giving light”
“big stars”: Ibn ‘Abbaas, Mujaahid, al-Dahhaak, al-Hasan, Qataadah and al-Saddi stated that “burooj” [translated here as “big stars”] refers to stars.
Tafseer Ibn Katheer(8/363)
Shaykh al-Sa‘di (may Allah have mercy on him) said:
Allah says, describing His perfect power and His Mercy towards His creation:
“And indeed, We have put the big stars in the heaven” i.e., stars like towers, and great signs by which man may navigate in the darkness on land and sea,“and We beautified it for the beholders”[al-Hijr 15:16], for were it not for the stars, this wondrous sight in the heavens would not exist. This is something that calls those who gaze upon it to ponder it, seek its meaning and see it as evidence of its Creator. End quote.
Tafseer al-Sa‘di, 1/430
And it was said thatburoojrefers to the constellations. Al-Shawkaani (may Allah have mercy on him) said:
What is meant byburoojis the groups of stars, i.e., their constellations. And it was said that it refers to big stars, but the former is more correct. They are calledburooj, which refers to lofty palaces, because they are like high built dwellings. The wordburjis derived fromtabarruj, which refers to an open display. End quote.
Fath al-Qadeer, 4/122
The word “a lamp” refers to the sun, and “a moon giving light” means it shines.
Ibn Katheer (may Allah have mercy on him) said:
“and has placed therein a great lamp” refers to the shining sun.
“and a moon giving light” means it shines with the light of another.
To sum up, what the verse means is: Exalted and venerated be Allah, Whose giving is plentiful, for His blessings upon His creation are evident. He is the One Who, by His grace, has adorned the lowest heaven with these great stars and planets, and the sun and the moon which give light by night and day. He has created that as part of His perfect blessings to His creation; His blessings are vast and His generosity and kindness are immense. So let them ponder the great signs that are above them, and the blessings that they enjoy, so that they might believe in their Lord and give thanks to Him.
And Allaah knows best.

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Quraanic Exegesis, Dought&clear, - * Commentary on the words of Allah, “and His Throne was on the water”

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Why does Allah, may He be exalted, say “and His Throne was on the water”? Is Allah’s Throne on the water now?.
Praise be to Allaah.
Allah, may He be exalted, says (interpretation of the meaning):“And He it is Who has created the heavens and the earth in six Days and His Throne was on the water, that He might try you, which of you is the best in deeds” [Hood 12:7].
This is a statement by Allah, may He be glorified and exalted, that His Throne was above the water before He created the heavens and earth and what is in them. Qataadah said: Your Lord, may He be blessed and exalted, is telling you how His creation began before He created the heavens and the earth.
Tafseer al-Tabari, 15/246
Al-Bukhaari (2953) narrated from ‘Imraan ibn Husayn (may Allah be pleased with him) that some of the people of Yemen asked the Prophet (blessings and peace of Allah be upon him) this and said: We have come to you to ask you about this matter. He said: “There was Allah, and there was nothing else besides Him, and His Throne was over the water. He wrote all things in the Book (in heaven) and He created the heavens and the earth.”
Both the verse and the hadeeth are speaking of the beginning of creation, and say that the Throne of Allah, may He be glorified and exalted, was over the water before the creation of heaven and earth.
This does not mean that the Throne is not still over the water.
Al-Bukhaari (6869) and Muslim (1659) narrated that Abu Hurayrah (may Allah be pleased with him) said: “The Right Hand of Allaah is full and (its fullness) is not decreased by any spending; it is overflowing by night and day. Think of what He has spent since He created the heavens and the earth, but all this spending had not decreased what is in His Right Hand.” He said: “And his Throne is over the water, and in His other Hand is the power to bring about death, and He raises some people and brings other low.”
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: In the report of Ishaaq ibn Raahawayh it says “and the Throne is over the water.” The apparent meaning is that it was like that when the Prophet (blessings and peace of Allah be upon him) spoke these words. The apparent meaning of the hadeeth which comes before it is that the Throne was over the water before the creation of the heavens and earth, and the two hadeeth when taken together indicate that it is still over the water. End quote.
Fath al-Baari, 20/496
The meaning of the word kaana (was) in the verse refers to what happened in the past, before the creation of the heavens and the earth. From his saying in the other hadeeth, “His Throne is over the water,” it may be understood that it is still like that.
And Allah knows best.

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