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Tuesday, May 20, 2014

Personal, - Advice to pregnant and breastfeeding mothers




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Allaah has mandated fasting for every post-pubescent person who is physically fit to fast and has promised an abundant reward in return. He has, however, relieved those with sound excuses and exempted them from fasting, permitting them to break their fast until the reason for which they have been exempted is gone. However, He obliged them to make up for these missed days; Allaah Says )what means(:}The month of Ramadan ]is that[ in which was revealed the Quran, a guidance for the people and clear proofs of guidance and criterion. So whoever sights ]the new moon of[ the month, must fast it; and whoever is ill or on a journey - then an equal number of other days. Allaah intends for you ease and does not intend for you hardship …{]Quran: 2:185[
Pregnant and breastfeeding mothers are examples of such people whom Allaah has exempted from fasting. The following is some general health advice that would help such mothers with the approach of the month ofRamadan:
1.You must consult your doctor to decide whether or not you are able to fast during pregnancy or while breastfeeding. She will check you and assess the case accordingly.
2.If a pregnant or breastfeeding mother fears harm upon herself because of fasting, then it her religious right to break the fast.
3.A pregnant woman who may face problems if she fasts must have a well balanced meal at the time of breaking her fast. Her meal must include starches that supply the body with the required calories, like rice, bread or pasta. A pregnant woman usually needs around 2250 calories daily, and these calories must come from food sources that are rich in vitamins and minerals, such as iron and calcium. We also advise her to drink a large glass of fruit juice immediately after breaking her fast. She should stay away from meals that are difficult to digest, like deep fried foods, as this may cause indigestion. Moreover, she must avoid overeating because this may cause difficulty in breathing.
4.Any pregnant woman who suffers from complications during pregnancy, like high blood pressure, diabetes, kidney infections or heart problems must refrain from fasting because her health situation does not permit her to fast, as these complications risk the health of the fetus.
5.If a pregnant woman fasts, then she must take a good share of rest during the daytime.
6.If a pregnant woman fasts, then we advise her to eat a light meal betweenIftaar)the meal at sunset( andSuhoor)the predawn meal(.
7.A pregnant woman must consult her doctor before she fasts to decide whether or not she is physically able to fast. This is so because in the first months of pregnancy she must eat balanced meals which the fetus needs in order to grow normally, otherwise, she may endanger its health as well as hers.
8.A pregnant woman who intends to fast - and whose fasting will coincide with the last months of pregnancy - must be careful as this period is more critical than the first few months, unless her pregnancy has been normal throughout the first period. If a pregnant woman needs to exert more effort than usual to care for her children or take care of her house, for example, and this exhausts her and makes her thirsty and hungry, then it would be better for her not to fast. Otherwise, if these things do not cause any abnormal physical stress, then she can fast.





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Dought & clear, - (Manners of Seeking Knowledge), - Reasons why a person who has recently become righteous may backslide, and guidance for one who wants to seek knowledge




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I am looking for advice for someone who has recently become committed; what should he do so that he will not backslide? And I am looking for advice on what books one should start reading after the Qur’aan.
Praise be to Allaah.
Allaah rejoices over the repentance of His slave even though He is the One Who helps this penitent to repent, and He is not harmed by people’s sins, no matter how many they are. This is due to His great mercy towards His creation, and His great bounty. What we advise our brothers who are adhering to guidance and seeking to do good is:
1 – Praise Allaah and thank Him with sincerity for having guided them to the path of Paradise. They should understand that were it not for Allaah, they would not have been guided or prayed. As well as praising and thanking Allaah, they also need to pray to Allaah to make them steadfast in adhering to Islam and truth, for hearts are in the hand of Allaah and He turns them as He wills. The Prophet (peace and blessings of Allaah be upon him) used to say in his du’aa’:Yaa muqallib al-quloob thabbit qalbi ala deenaka, Yaa musarrif al-quloob, asrif qalbi ila taa’atika(O Controller of the hearts, make my heart adhere firmly to Your religion, O Director of the hearts, direct my heart to obey You). And we are in greater need of this du’aa’ than him, (peace and blessings of Allaah be upon him).
2 – Adhering to obedience of Allaah by doing obligatory duties and being keen to do more in order to draw closer to Allaah after doing the obligatory duties, by doing sunnahs, so as to attain the love of Allaah, for whomever Allaah loves, He will make him steadfast in following the path and will increase him in guidance.
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it.” Narrated by al-Bukhaari (6137).
3 – Seeking the pleasure of Allaah and longing to meet Him, and not being distracted by this world or by its permissible things or pleasures. This righteous person’s motive to obey Allaah should be sublime and not worldly, and his aim should be to attain eternal happiness in an abode where no one grows old or falls sick, which is Paradise.
4 – He should seek knowledge, starting with memorization of the Book of Allaah, then studying the Sunnah and reading books of salafi ‘aqeedah, Tawheed and fiqh, because the more a Muslim learns his religion, the more firmly he will adhere to it, and one of the greatest causes of backsliding and falling from the path is ignorance and lack of knowledge of Islam.
5 – He should be keen to find righteous companions and give up bad companions, especially those who were with him on his path of negligence before, lest they be a cause of him going back to his old ways. The Prophet (peace and blessings of Allaah be upon him) likened a good friend to the carrier of musk, for he will either give you some or you will notice a good smell from him; and he likened the bad friend to the one who works the bellows, for he will either burn your clothes or you will notice a bad smell from him. This is how it is with good friends and bad friends. The former will either guide you towards what is good, or you will see good in him and his attitude and behaviour, but the bad friend will either guide you towards sin and you will do it, or he will do it himself and you will not see anything from him but evil and encouragement to commit evil actions. So you should be keen to seek good company and avoid bad company.
6 – Beware of sins, both minor and major, for most fires start due to minor causes and one sin leads to another. If the heart is darkened and blackened because of sin, it will no longer be a heart that is alive and recognizes good as good and evil as evil. So beware, beware of sin. It was narrated from ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Beware of trivial sins, for they will accumulate until they destroy a man.” And the Messenger of Allaah (peace and blessings of Allaah be upon him) gave an example, likening them to people who stopped to camp in the wilderness, and they wanted to prepare some food, so one man went and brought a stick, and another man brought a stick, until they had gathered a huge pile and lit a fire, and whatever they put in the pot was cooked as a result.
Narrated by Ahmad (37/467); classed as hasan by Shu’aub al-Arna’oot and as saheeh by al-Albaani.
7 – Beware of the fitnah (temptation) of wealth. The one whom Allaah has blessed with wealth should use that wealth to help him obey Allaah and spend it in ways that please Allaah, such as building mosques, printing books, recording tapes and distributing pamphlets. He should be keen to perform Hajj and ‘umrah, and beware of going to extremes with regard to permissible things or spending it on haraam things, for wealth may be a cause of a person being tempted away from his religious commitment. Allaah indeed spoke the truth when He said (interpretation of the meaning):
“Your wealth and your children are only a trial, whereas Allaah! With Him is a great reward (Paradise)”
[al-Taghaabun 64:15]
8 – The one who has been guided must fill his heart with faith, for if the heart is sound the whole body will be sound, but if it is corrupt the whole body will be corrupt. So he should strive to read Qur’aan and do a lot of acts of worship.
9 – One of the reasons why a person backslides may be that he does not have a wife, so he should be keen to get married and form a family, and he should be keen to discipline them and teach them. Being single may be a cause of falling into sin, thinking of desires, staying up late at night a great deal, not living a serious life and being content with a life of relaxation and laziness.
10 – Finally, the one who has been recently guided needs to be moderate in performing acts of worship and be wise in calling people to Islam, for some of those whom Allaah guides to the path of truth make it hard on themselves with regard to doing acts of worship, and they are hard on others when they call them and remind them. Perhaps this is a reason why they backslide. So he should be keen to be moderate and wise and gentle, and he should strive to consult people of knowledge and seek their advice, for there is a great deal of good in that for him.
It was narrated that ‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Every deed has a period of enthusiasm, and every period of enthusiasm is followed by a slackening off. If a person’s enthusiasm is for my Sunnah, then he has succeeded, but whoever chooses something else when he slackens off is doomed.”
Narrated by Ibn Hibbaan in hisSaheeh(1/187); classed as saheeh by al-Albaani inSaheeh al-Targheeb, 56.
See the commentary on this hadeeth and more details on this point in the answer to question no. 70314.
We ask Allaah to make us steadfast in adhering to the truth and to make us sincere in word and deed.
Secondly:
With regard to the seeker of knowledge who is just beginning, it is essential to give him advice with regard to the pursuit of knowledge so that he will be rewarded for his seeking and so that it will not be a burden on him.
1. Be sincere in your intention to seek knowledge. Remember that seeking knowledge is an act of worship and that Allaah does not accept any act of worship but that which is done sincerely for His sake. So do not seek knowledge for the sake of fame, status, wealth, arguing with fools or debating with scholars, rather seek it sincerely for the sake of Allaah, in obedience to the command of Allaah and so as to remove ignorance from yourself and others.
2. Be patient in seeking knowledge and do not be hasty, for the path is long and hard, and “whoever works hard at the beginning will reach his target.”
3. Act upon what you learn, for knowledge calls for action, but if it meets with no response, it will move on.
4. Start with easy issues of knowledge before difficult ones. Do not start withFath al-Baarioral-Majmoo’oral-Muhalla, rather start with small texts until you are ready for the big ones.
5. Strive to study with a Shaykh whose religious commitment and knowledge can be trusted; if that is not possible then study with a seeker of knowledge who is ahead of you on the path.
6. Use a variety of methods of seeking knowledge so that you will not get bored, such as reading, listening and watching.
7. Try to acquire books with commentaries by trustworthy scholars.
8. Do not start with controversial books before you have mastered the basics of evidence from the Qur’aan and saheeh Sunnah.
9. Be humble towards Allaah and beware of two dangers: arrogance, and destructive envy (hasad). The salaf would listen to those who were older than them in order to learn good manners, and they would listen to those who were younger than them in order to learn humility, and those who were like them in order to remove the disease of envy from their hearts.
10. Do not be in a hurry to issue fatwas, and strive to (study hard, summarize what you have read and write down new ideas you learn so that you can revise them; strive to teach the ignorant things that will benefit them. Allaah says (interpretation of the meaning):“and spend out of what we have provided for them” [al-Baqarah 2:3].
See also the answer to question no. 10324for information on the etiquette of seeking knowledge.
Thirdly:
With regard to the books with which one should start after reading the Book of Allaah and which one should try to memorize, there are many. We have mentioned the most important of trustworthy books and what is appropriate at every stage of seeking knowledge, in the answers to question no. 14082and 20191.
We should also point out that on our site under the heading ofKnowledge and Da’wah/ Knowledgethere are many answers from which the seeker of knowledge may learn about etiquette, rulings and advice.
We ask Allaah to guide you always and to make it easy for you to acquire beneficial knowledge and do righteous deeds, for the one whom Allaah guides is truly guided and the one whom He sends astray can never be guided.
And Allaah knows best.

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Dought & clear, - (Manners of Seeking Knowledge), - He found out that his Shaykh deals with jinn




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A young man is studying with a sheikh who deals with jinn in order to treat the possessed people and those suffering from spells. This young man knew about this recently. Should he stop learning from this sheikh and leave the place? Bearing in mind that he has only few months left to complete his Qura’anic studies with him. What is the ruling on seeking knowledge through this sheikh and what is the ruling on the alms given to this student by his sheikh?.
Praise be to Allaah.
Firstly:
Dealing with the jinn is a serious issue, and is a door that leads to evil and mischief; how often have people are affected by this evil? It is sufficient for you to know that shirk only came to mankind through them. The Prophet (peace and blessings of Allaah be upon him) said, telling us how Allaah taught His slaves: “ ‘I have created all My slaves with the inclination to worship Me alone, but the devils come to them and turn them away from their religion. They forbid to them that which I have permitted to them, and they tell them to associate others with Me for which I have not sent down any authority.’” Narrated by Muslim (2865).
There are believers and Muslims among the jinn, and also kaafirs and evildoers. But the fact that they are concealed from man means that we cannot be sure about any one of them, and gives us cause for concern about their tricks and treachery, especially with the spread of ignorance and bid’ah (innovation), which is the harbinger of shirk. Usually these creatures make man fall into that which is haraam, and bring only a little benefit.
Allaah says (interpretation of the meaning):
“And verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression”
[al-Jinn 72:6]
Hence the fatwas of the scholars state that it is haraam to deal with the jinn at all – whether with the believers or the kaafirs among them – and it is essential not to take this matter lightly, so as to close the door to fitnah and confusion, and out of concern for those who have faith in Allaah.
It says inal-Insaafby al-Mardaawi (10/351):
“As for the one who claims to have power over the jinn and claims that he can summon them and they obey him, he should not be denounced as a kaafir or executed, but he should be given a ta’zeer punishment.” He should be given a severe ta’zeer punishment that should not reach the extent of execution, according to the correct view of our madhhab; and it was said that his ta’zeer punishment may reach the extent of execution. End quote.
It says inal-Mawsoo’ah al-Fiqhiyyah(14/18):
As for seeking help from anyone other than Allaah, it is either from humans or from the jinn. If it is seeking help from the jinn, then this is forbidden and it may be shirk and kufr.“And verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression” [al-Jinn 72:6].
Shaykh al-Albaani said inal-Silsilah al-Saheehah(hadeeth no. 2760):
This also includes some who appear outwardly to be righteous treating people by means of that which they call “spiritual medicine (al-tibb al-roohaani)”, whether that is in the ancient manner by contacting his qareen or jinn companion – as they used to do during the Jaahiliyyah – or it is done by means of what they call “summoning the spirits”. Similar to that in my opinion is hypnotism. All of these are means that are not acceptable in sharee’ah, because they all boil down to seeking the help of the jinn who were the cause of the mushrikeen going astray as it says in the Holy Qur’aan (interpretation of the meaning):
“And verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression”
[al-Jinn 72:6]
The claims of some of those who seek their help, that they only seek the help of the righteous among them, are false claims, because they usually cannot mix with them and live with them in ways that will show whether they are righteous or not. We know from experience that most of the humans with whom you keep company turn out not to be good friends. Allaah says (interpretation of the meaning):
“O you who believe! Verily, among your wives and your children there are enemies for you (who may stop you from the obedience of Allaah); therefore beware of them!”
[al-Taghaabun 64:14]
This has to do with people who can be seen, so what do you think about the jinn, concerning whom Allaah says (interpretation of the meaning):
“Verily, he [Shaytaan] and Qabeeluhu (his soldiers from the jinn or his tribe) see you from where you cannot see them” [al-A’raaf 7:27]? End quote.
We have previously quoted fatwas from the scholars on this topic, in the answers to the following questions: 10518, 11114and 78546.
Secondly:
The first thing that the seeker of knowledge must do is to choose trustworthy scholars, people who are religiously-committed, trustworthy and pious. He should only acquire knowledge from those who are qualified, and those who are truly qualified are those who have the knowledge and act upon it, by obeying Allaah and adhering to His laws and commands. The teacher has the greatest effect on the student, so he should have the quality of fear of Allaah (taqwa).
It was narrated that Ibraaheem al-Nakha’i said:
When they came to a man to acquire knowledge from him, they would look at his character, his prayer and his situation, then they would take knowledge from him.Al-Jaami’ li Akhlaaq al-Raawi(1/127).
The scholars stated that this is especially important with regard to learning the Qur’aan.
Al-Nawawi (may Allaah have mercy on him) said inal-Tibyaan fi Adaab Hamalat al-Qur’aan(p. 13):
It should not be learned except from one who is fully qualified and whose religious commitment is apparent, whose knowledge is proven to be sound and whose piety is well known. Muhammad ibn Sireen, Maalik ibn Anas and others among the salaf said: This knowledge has to do with religion, so look to whom you take your religion from. End quote.
Al-Zarnooji (may Allaah have mercy on him) said inTa’leem al-Muta’allim(p. 7):
He should choose the most knowledgeable, the most pious and the oldest, as Abu Haneefah chose Hammaad ibn Abi Sulaymaan after much thinking and consideration, and he said: I found him to be a patient, forbearing and dignified old man. End quote.
Ibn Jamaa’ah al-Kinaani said in his bookTadhkirah al-Saami’ wa’l-Mutakallim(p. 133):
The seeker of knowledge should look and pray istikhaarah, asking Allaah for guidance concerning the one from whom he will take knowledge and learn good attitude and manners; if possible he should be one who is fully qualified, and is proven to be kind, compassionate and chivalrous, and who is well known for his chastity and piety, and who is well versed and has deep understanding.
The student should not continue to learn when there is a shortcoming in (the teacher’s) piety or religious commitment, or his attitude is not good. It was narrated from one of the salaf: This knowledge has to do with religion, so look to whom you take your religion from.
If you explore the lives of the earlier and later generations, you will find that the student usually only benefits and succeeds if the Shaykh is clearly sincere towards his students.
Even if you look at books, you will find that you will benefit from books authored by those who are more pious and have less interest in worldly gains. End quote.
Thirdly:
Our advice to this seeker of knowledge is to leave this teacher who uses the services of the jinn – if there is certain proof of that – and he should not learn anything from him of knowledge, attitude or religion. That is the most cautious approach, to be on the safe side, if he is able to make up what he has missed and complete his studies with a Shaykh who follows the Sunnah and is righteous.
But if there are no righteous people in his city who can do that for him, then what we think is that he should complete the short time that remains of his studies, if the situation is as described and he only uses the jinn for treating those who are bewitched or sick, and he is not known to practice sihr (witchcraft) or harm the Muslims, or transgress against their wealth or honour. The basic principle according to the scholars is that one may be pardoned for continuing that which one may not be pardoned for starting. Although we would tell a seeker of knowledge not to begin studying with a Shaykh who follows bid’ah, or who is obviously deviant in his knowledge or action, in cases such as this, there is a concession allowing him to continue these studies until he finishes, especially since the remaining time is very short, and especially since he cannot find an alternative teacher in his city who is a righteous follower of the Sunnah.
But what we have said here should also be balanced against the fact that this Shaykh may be following the opinion of those who say that it is permissible to employ the jinn with regard to permissible matters, such as those mentioned in the question; he may be excused for following that (weak) view and in that case we cannot say that he is a follower of bid’ah (innovation) or is misguided.
Although some of Ahl al-Sunnah are of this view, the correct view is that which we mentioned first of all, which is that it is forbidden to employ the services of the jinn at all. But the correct view concerning the issue is one thing, and finding an excuse for those who follow a weaker view is something else.
Fourthly:
Our advice concerning the charity is also to try to do without it, and always look for ways of earning a living by yourself, without falling short in seeking knowledge or spending all your time and effort in seeking a living. Rather you should be moderate and refrain from taking that which is in people’s hands (i.e., by earning your living by your own efforts), and strive to learn about issues of religion, and thus you will attain the pleasure of Allaah.
The Prophet (peace and blessings of Allaah be upon him) said: “Whoever follows a path seeking knowledge, Allaah will make a path to Paradise easy for him.” Narrated by Muslim (2699).
But if a seeker of knowledge cannot earn enough to live on and he has no choice but to accept charity given by this teacher, there is no sin on him, in sha Allaah, if he takes it.
And Allaah knows best.




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Dought & clear, - (Manners of Seeking Knowledge), - Our attitudetowards differences among the scholars




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If there is some issue and there is more than one shar’i fatwa concerning it, and a fatwa that says it is halaal (permissible) and a fatwa that says it is haraam (forbidden), and a fatwa that is in between, then which should the Muslim choose, especially with regard to modern issues in which qiyaas (analogy) and ijtihaad (studying an issue within the framework of the Qur’aan and Sunnah) may play a part, and concerning which there is no shar’i text, such as bank interest, or what we call investments or returns on investment, or any other new names that are given to it?
What do you say about people who say that this is the fatwa of a scholar, and that he is responsible for it, and that it is hung around his neck?
What is your view on one who follows the dispensations granted by the scholars or the easier options that they grant? They say that these are the people of knowledge and these are their fatwas, and they know better than we do about that? But their fatwa may go against the fatwas of other shaykhs and scholars in the same country or in other countries, so which of them should we follow? How can we know what is right and what is not? Please note that most people do not have sufficient knowledge to decide whether the fatwa issued by a scholar or mufti differs from those issued by other scholars.
Praise be to Allaah.
Before answering this important question, we must first describe the conditions that must be met by the mufti so that he may be regarded as one of the people of knowledge whose words count and if he expresses a different view we may then say that there is indeed a difference of opinion among the scholars. There are many such conditions, which ultimately boil down to two:
1 – Knowledge, because the mufti will be telling people about the rulings of Allaah, and he cannot speak of the rulings of Allaah if he is ignorant of them.
2 – Soundness of character, i.e., he is righteous in all his affairs, he fears Allaah and he keeps away from anything that may undermine his credibility. The scholars are agreed that a fatwa cannot be accepted from one who is immoral, even if he is knowledgeable. This was clearly stated by al-Khateeb al-Baghdaadi.
Whoever meets these two conditions is a scholar whose words may be accepted, but whoever does not meet these conditions is not one of the people of knowledge whose words may be accepted. The words of one who is known to be ignorant or who is known not to be of good character cannot be accepted.
Al-Khilaaf bayna al-‘Ulama’ Asbaabuhu wa Mawqifuna minhu, by Shaykh Ibn ‘Uthaymeen, p. 23
What is the Muslim’s attitude towards the differences of the scholars described above?
If the Muslim has enough knowledge to enable him to compare the views of the scholars based on the evidence and to decide which is more likely to be correct, and he can tell what is more correct and more likely to be correct, then he must do that, because Allaah has commanded us to refer disputed matters to the Qur’aan and Sunnah, as He says (interpretation of the meaning):
“(And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination”[al-Nisa’ 4:59]
So he should refer the disputed matter to the Qur’aan and Sunnah, and whatever appears to him to be more correct, based on the evidence, is what he should follow, because what is obligatory is to follow the evidence, and he may refer to the words of the scholars to help him understand the evidence.
But if the Muslim does not have sufficient knowledge to enable him to decide which of the scholarly opinions is more likely to be correct, then he should ask the people of knowledge whose knowledge and religious commitment he trusts and then follow the advice or fatwas they give. Allaah says (interpretation of the meaning):
“So ask the people of the Reminder if you do not know”
[al-Anbiya’ 21:43]
The scholars have stated that the madhhab of the common man is the madhhab of his mufti.
If their opinions differ, then he should follow the one who is most trustworthy and most knowledgeable. This is like when a person falls sick – may Allaah give us all good health – and he looks for the most trustworthy and knowledgeable doctor so that he can go to him, because he is most likely to give him the right treatment than anyone else. It is more important to be on the safe side in religious matters than in worldly ones.
It is not permissible for the Muslim to follow whatever scholarly opinion suits his desires if it goes against the evidence, or to seek fatwas from those who he thinks are going to be lenient in their fatwas.
Rather he has to be on the safe side when it comes to his religion, and ask the scholars who have the most knowledge and are most fearing of Allaah.
Al-Khilaaf bayna al-‘Ulama’by Shaykh Ibn ‘Uthaymeen, 26;Liqa’ Munawwa’ ma’a Shaykh Saalih al-Fawzaan, p. 25, 26
Is it befitting for a wise man to take precautions for his physical health and go to the most skilled doctors no matter how far away they are, and spend a great deal of money on that, then take the matter of his religion lightly and not to care about it unless it coincides with his whims and desires, and to take the easiest fatwa even if it is contrary to the truth? Indeed, there are even people who – Allaah forbid – ask a scholar a question, and if his fatwa does not suit their whims and desires, they will ask another, and another, until they find a person who will give them the fatwa they want!
There is no scholar who does not have some issues in which he strove to make a decision on the basis of ijtihaad but failed to reach the right answer, but he is excused for that and he will have a reward for his ijtihaad, as the Prophet (peace and blessings of Allaah be upon him): “If a judge passes a ruling to the best of his ability and knowledge and gets it right, he will have two rewards. If he passes a ruling to the best of his ability and knowledge but gets it wrong, he will have one reward.” (al-Bukhaari, 7352; Muslim, 1716).
It is not permissible for the Muslim to follow the errors and mistakes of the scholars, for that combines all kinds of evil. Hence the scholars said: whoever follows that concerning which the scholars differed, and takes the easiest of their fatwas, becomes a heretic, or close enough.Ighaathat al-Lahfaan, 1/228. Heresy means hypocrisy.
We ask Allaah to give us understanding and to help us to acquire beneficial knowledge and to do righteous deeds.
With regard to what you mention about bank profits, this has already been answered.
And Allaah knows best. May Allaah bless our Prophet Muhammad and grant him peace.




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