Dought & clear, - Every time he enters the forum he says Subhaan Allaahand the members say tasbeeh and takbeer and tahleel

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We notice that in many forums, a member enters and says “subhan Allah” and in response, the second member says “Allahu Akbar” and so on, they keep doing the same every time a member enters the forum. What is the ruling on this? May Allah bless you!.
Praise be to Allaah.
If the one who is entering the forum wants to remind his brothers to say tasbeeh and tahleel and takbeer, so he says tasbeeh or takbeer and the other members respond to him, and remember Allaah, then there is nothing wrong with that. It comes under the heading of mentioning Allaah in a gathering, concerning which there is an important, well known hadeeth:
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “Allaah, may He be glorified and exalted, says: ‘I am as My slave thinks I am, and I am with him when he remembers Me. If he remembers me to himself, I remember him to Myself; if he remembers Me in a gathering, I remember him in a gathering better than it; if he draws near to Me a handspan, I draw near to him an arm’s length; if he draws near to me an arm’s length, I draw near to him a fathom’s length; if he comes to Me walking, I go to him at speed.”
Narrated by al-Bukhaari (7405) and Muslim (2675).
And he (peace and blessings of Allaah be upon him) said: “No people sit together in a gathering where they do not remember Allaah or send blessings upon their Prophet, but it will be a source of regret and sorrow; if He wills He will punish them and if He wills He will forgive them.” Narrated by al-Tirmidhi (3380) and Abu Dawood (5059); classed as saheeh by al-Albaani inSaheeh al-Tirmidhi.
The reservations in this case have to do with adopting a specific number of times or order of reciting, such as if he starts with tasbeeh and someone else thinks that he has to follow it with takbeer and tahmeed. Believing that it is to be done in a certain order, or that there is a specific number of times for reciting dhikr for which there is no evidence in sharee’ah, or believing that it is Sunnah to recite dhikr in this manner – all of these are bid’ahs or innovations.
The scholars pointed out that singling out a time or place or specific manner for acts of worship that was not narrated (in sharee’ah) is bid’ah or innovation. In that case it is called bid’ah idaafiyyah (additional bid’ah) because it is prescribed in principle, but is rejected because of how it is done.
Al-Shaatibi (may Allaah have mercy on him) said: Bid’ah (innovation) refers to something that is newly invented in matters of religion that appears similar to that which prescribed, by which people intend to go to extremes in worshipping Allaah.
This includes adhering to certain ways and manners of worship, such as reciting dhikr in unison, or taking the birthday of the Prophet (peace and blessings of Allaah be upon him) as an Eid, and so on.
It also includes doing certain acts of worship at certain times for which there is no basis in sharee’ah, such as always fasting on the fifteenth of Sha’baan (yawm al-nusf min Sha’baan) and spending that night in prayer.
-I’tisaam(1/37-39).
And Allaah knows best./- -*-
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Dought & clear, - Are All Deeds of Innovators Rejected?

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I read the question on your website about praying behind a person who commits innovations (bid’ah) in which you said that it is permissible to pray behind that innovator whose innovation doesn’t involve shirk. But I went through this hadeeth in Ibn Majah and Darmi which states that the Holy Prophet (peace and blessings of Allah be upon him) said, “ Allah doesn’t accept the fast and prayers and sadaqah (charity) and other voluntary deeds of an innovator and he gets out of Islam like the hair taken out from the flour.” If the hadeeth is sahih (authentic), then how can we pray behind an innovator even if he doesn’t do shirk? In the above hadeeth it is mentioned in general i.e. innovator. In my locality there are only those mosques that commit innovations and the mosque of rightly-guided people is quite far from my house. In this case what should I do? Please guide me by giving proofs from the Quran and Sunnah (prophetic teachings). May Allah bless you for the great work you are doing.
Praise be to Allah.
Firstly:
The ruling on praying behind an innovator has been stated previously in the answer to questions no. 20885and 26152. There is no need to repeat it here.
Secondly:
With regard to the hadeeth (narration) mentioned in the question and other marfoo’ hadeeths (reports attributed to the prophet) about the good deeds of the innovator not being accepted, they are da’eef or munkar ahadeeth (i.e., weak) and are not saheeh (authentic). A detailed discussion follows.
1.
The first hadeeth: It was narrated from Hudhayfah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah will not accept any fasting, prayer, charity, Hajj, ‘Umrah (major and minorpilgrimage), jihad (physical struggle against oppression), or any other obligatory or nafil (voluntary) action from a person who follows innovation (bid’ah). He comes out of Islam like a hair pulled out of dough.”
Narrated by Ibn Majah in al-Sunan (no. 49). He said: Dawood ibn Sulayman al-‘Askari narrated to us, Muhammad ibn ‘Ali Abu Hashim ibn Abi Khaddash narrated to us, Muhammad ibn Muhsin narrated to us, from Ibraheem ibn Abi ‘Ablah, from ‘Abd-Allah ibn al-Daylami, from Hudhayfah (may Allah be pleased with him).
Al-Shaykh al-Albani said in al-Silsilah al-Da’eefah (no. 1493):
It is mawdoo’ (fabricated); the fault lies with Ibn Muhsin who is a liar as Ibn Ma’een and Abu Hatim said. Al-Hafiz said in al-Taqreeb: They regarded him as a liar but al-Boosayri was more lenient concerning him in al-Zawaid (1/10). This is a da’eef (weak) hadeeth; its isnad (chain of transmission) includes Muhammad ibn Muhsin, and they are agreed that he is da’eef. The reason for this lenient view is that the narrator is unanimously regarded as da’eef but not as a liar. In that case, mentioning the consensus concerning a narrator without mentioning the reason does not give a proper idea about the narrator.
2.
The second hadeeth: It was narrated that ‘Abd-Allah ibn ‘Abbas (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah refuses to accept the good deeds of one who follows innovation until he gives up that innovation.”
Narrated by Ibn Abi Hatim in al-Jarh wa’l-Ta’deel (9/439); Ibn Majah in al-Sunan (no. 50), Abu’l-Fadl al-Muqri’ in Ahadeeth fi Dhamm al-Kalam wa Ahlihi (3/111), Ibn Abi ‘Asim in al-Sunnah (no. 32), al-Khateeb in Tareekh Baghdad (13/185), via Ibn al-Jawzi in al-‘Ilal al-Mutanahiyah (1/144). All of them narrated via Bishr ibn Mansoor al-Khayyat from Abu Zayd from Abu’l-Mugheerah from ‘Abd-Allah ibn ‘Abbas (may Allah be pleased with him).
Ibn Abi Hatim said, after narrating it: Abu Zu’rah was asked about them – meaning Abu Zayd and Abu’l-Mugheerah – and he said: I do not know them, and I do not know Bishr ibn Mansoor from whom al-Ashajj narrated it. End quote.
Ibn al-Jawzi said in al-‘Ilal al-Mutanahiyah (1/145):
This is not a saheeh hadeeth (authentic report) from the Messenger of Allah (peace and blessings of Allah be upon him); its isnad includes majhool (unknown) narrators. End quote.
Al-Shaykh al-Albani said in al-Silsilah al-Da’eefah (1/1492):
It is munkar (denounced). This is a da’eef (weak) isnad, full of majhool (unknown) narrators. Abu Zur’ah said: I do not know Abu Zayd or his Shaykh, or Bishr. Al-Dhahabi said concerning the first of them: He is unknown. And he said concerning the other two: I do not know who they are. And al-Boosayri agreed with him in al-Zawaid (1/11). End quote.
Thirdly:
But some people may be confused by what is mentioned in the hadeeth of ‘Ali ibn Abi Talib (may Allah be pleased with him), according to which the Prophet (peace and blessings of Allah be upon him) said concerning one who introduces innovation in Madeenah: “Allah will not accept any obligatory or nafil act of worship from him.” Narrated by al-Bukhari (7300) and Muslim (1370).
Something similar was narrated from a number of the Tabi’een, such as al-Hasan al-Basri, from whom it was narrated that he said: “Allah does not accept from the one who follows innovation any fast, prayer, Hajj or ‘Umrah, until he gives it up.” End quote.
Narrated by al-Ajurri in al-Sharee’ah (64); Abu Shamah in al-Ba’ith ‘ala Inkar al-Bida’ wa’l-Hawadith (p. 16); and elsewhere. A similar report was narrated from al-Awza’i, as it says in al-Bida’ wa’l-Nahi ‘anha by Ibn Waddah (27). It was narrated that al-Fudayl ibn ‘Iyad said: “No good deed is taken up to Allah for the one who follows innovation.” Narrated by al-Lalkai in Sharh Usool I’tiqad Ahl al-Sunnah (1/139).
Al-Shatibi remarked in his commentary on such reports. He said in al-I’tisam (1/108-112):
Either it means that his good deeds are not accepted from him at all, regardless of whether they are in accordance with the Sunnah (prophetic teachings) or not, or it means that the deeds in which he follows innovation in particular will not be accepted from him, to the exclusion of those in which he does not follow innovation.
With regard to the first scenario, it may be understood in three ways:
1 – it may be understood according to the apparent meaning, i.e., that for every innovator, no matter what his innovation is, none of his good deeds will be accepted when he follows that innovation, whether any particular deed comes under the heading of that bid’ah or not. This is very harsh on those who introduce innovations into Islam.
2 – it may be understood as referring to a type of bid’ah that may form the basis for all other deeds, such as if he holds the view that ahad reports are to be rejected, as most deeds prescribed in Islam are based on ahad reports.
3 – The third way of understanding it is that bid’ah in some acts of worship or other deeds may lead the one who follows that particular bid’ah to form some understanding that makes his belief in sharee’ah (Islamic teachings in general) very weak, which invalidates all his good deeds.
With regard to the second interpretation, it means that specifically their deeds in which they follow innovation are not accepted, and that is possible. This is indicated by the hadeeth: “Every action that is not in accordance with this matter of ours will be rejected.” End quote.
But the correct view concerning this issue is what was mentioned by Dr. Ibraheem al-Ruhayli in his book Mawqif Ahl al-Sunnah min Ahl al-Ahwa wa’l-Bida’ (1/292-293), where he says:
What is indicated by the apparent meaning of the texts and the words of the Salaf (pious predecessors) is that for the one who follows innovation, Allah will not accept his deeds, and it may be interpreted in the following ways:
1 – The words may be taken at face value, and that what is meant is that all the deeds of the innovator are rejected, those in which he follows innovation and those in which he does not follow innovation. This applies to the innovator who is a kafir (disbeliever), and no one else.
2 – What is meant is that only the innovated actions are rejected, whether they are pure innovation or they were prescribed in Islam but some innovations were introduced into them and spoiled them. /- -*-
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3 – The innovations may cause the reward for the deed to be erased by way of punishment, until it is as if it is not accepted.
4 – The texts may be understood as a rebuke for innovation and as a deterrent.
The reason why we need to find a proper understanding for these texts and the words of the salaf here is that the apparent meaning of the texts seems to contradict the basic principles of sharee’ah, which indicate that the Muslim’s deeds are accepted if they fulfil the conditions of sincerity towards Allah and following the Sunnah, regardless of any innovations, sins, etc., that the person may be doing in other deeds, because they have no effect on the acceptability of this particular good deed. End quote.
With regard to the third interpretation here, it should be understood as referring only to any bid’ah that a shar’i (religious) text indicates that this particular bid’ah erases the good deeds of the one who commits it, and not every single bid’ah falls into this category.
The scholars commented on this hadeeth and explained what is meant by the words of the Prophet (peace and blessings of Allah be upon him): “Allah will not accept any obligatory or nafil act of worship from him.”
Al-Qadi said: And it was said that what is meant is that his obligatory and nafil acts of worship will not be accepted in the sense of Allah being pleased with them, even though they may be acceptable in the sense that he will be rewarded for them. And it was said that acceptance here refers to being acceptable as expiation for sin.
Sharh al-Nawawi ‘ala Muslim (9/141).
To sum up: It is permissible to pray behind one who follows innovation so long as his bid’ah is not one that constitutes blatant kufr (disbelief). Allah will call people to account on the basis of their deeds.
“So whosoever does good equal to the weight of an atom (or a small ant) shall see it. And whosoever does evil equal to the weight of an atom (or a small ant) shall see it.”
[al-Zalzalah 99:7-8]
And Allah knows best.

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For children, - Akhlaq, Islamic Behavior, Good Conduct, Morality, Good Manners, Holy Prophet Muhammad (saw)

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Akhlaq is an Arabic term referring to the practice of virtue, morality and good manners in Islamic Theology and Philosophy (Falsafah). It is most commonly translated in English as; islamic behavior, disposition, good conduct, nature, temper, ethics, morals or character (of a person).
Akhlaq is the plural for the word Khulq which means disposition. "Disposition" is that faculty (Malakah) of the soul (Nafs) which is the source of all those activities that man performs spontaneously without thinking about them. Malakah is a property of the soul which comes into existence through exercise and repetitive practice and is not easily destroyed.
A particular disposition (Malakah) may appear in human beings because of one of the following reasons:
1.Natural and physical make up (Fitrah): It is observed that some people are patient while others are touchy and nervous. Some are easily disturbed and saddened while others show greater resistance and resilience.
2.Habit (Ada): It is formed because of continual repetition of certain acts and leads to the emergence of a certain disposition.
3.Practice and conscious effort: Which if continued long enough will eventually lead to the formation of a disposition.
Even though the physical make-up of an individual produces certain dispositions in him, it is by no means true that man has no choice in the matter and is absolutely compelled to abide by the dictates of his physical make-up. On the contrary, since man has the power to choose, he can overcome the dictates of his physical nature through practice and effort, and can acquire the disposition of his choice.
Of course, it should be admitted that those dispositions which are caused by the mental faculties such as intelligence, memory, mental agility and the like, are not alterable. All other dispositions, however, may be changed according to man's will. Man can control his lust, anger and other emotions and desires, and channel them to edify himself and propel himself along the path of perfection and wisdom.
When we speak of man's capacity to bring about changes in his dispositions, we do not mean that man should destroy his instincts of reproduction or self-preservation. Man could not exist without these instincts. What we mean is that one should avoid going to either extremes in regard to them, and maintain a condition of balance and moderation so that they may perform their functions properly. Just as the seed of a date grows into a fruitful tree through proper care, or a wild horse is trained to serve his master, so also can man attain perfection and wisdom through self-discipline and intelligent perseverance.
Human perfection has many levels. The greater the amount of self-discipline and effort on the part of the individual, the higher the level of perfection that he would attain. In other words, he stands between two extreme points, the lowest of which is below the level of beasts and the highest of which surpasses even the high station of angels. The human movement between these two extremes is discussed by ilm al-Akhlaq (Science of Ethics). It is the goal of ethics to raise and guide man from the lowest animal state to that exalted position superior to that of the angels.
In a hadith from Imam Ali (as)is related as saying, Allah (SWT) created Angels with intellect but without anger or desire. And created animals with anger and desire but without intellect. And created man with intellect (reason), anger and desire. If man's reason over powers his anger and desires, he rises to the status of that higher than angels. But if his anger and desires overpower his intellect and reason he becomes lower in status than that of an animal.
The importance of ethics is thus revealed. And it is because of the reasons mentioned above that ethics is considered to be the most exalted and valuable of sciences; Moreover, we know that man is the noblest of creatures, the ultimate purpose of whose existence is to attain perfection; therefore, it follows that ethics is the noblest of all sciences.

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Fathwa, - A wife is entitled to have a separa..

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Asslam.o.alaikum. I married two years ago .my husband was aware of the fact that i want to live abroad and he said he will do so.i have a daughter mashaAllah. Ive been,very depressed while living with in laws.i,asked my husband many times for a separate accomodation as i want no interference,in my life.with the start of this year fights started between me n,my husband.my mother always scolded me for not being dominant,still i was happy.i told my husband that my mom scolds me .i was so stressed out.i had depression as i felt neglected by husbAnd.i left his home as i was tired of his parents behaviour and he never said his parents are wrong.one month later my hubsnad came,to meet,us.i was living with my mother.he wished if we go back.i said ill come back after i recover from depression.my daughter got ill,husband called me up that he is coming to pick me up.i said,no.when will she recover then come.its not good for a sick baby to travel for 4 hours.he,stopped talking to me.2 days later i said ok come.till then to 2 month laters he never picked up my call nor replied to my messages.now i told,him after his exam,was over that,i want to come back.his father askd,my father that i shouldnt come.and my hsband told my family that i used to say mom scolds,me.and i said,ill commit suicide...i feel so lonely niw.as he dint keep my secrets.please help me.i dont want,my daughter to Live without faher but he is,making it,difficult,for me..please help
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, is His slave and messenger.
We advise you to seek reconciliation and ask wise family members from among your relatives to sit together and investigate the issue in order to set the grounds for reaching a solution for your problem for the sake of attaining marital stability in the future. Allaah, The Exalted, says )what means(: }And if a woman fears from her husband contempt or evasion, there is no sin upon them if they make terms of settlement between them - and settlement is best. And present in ]human[ souls is stinginess. But if you do good and fear Allaah - then indeed Allaah is ever, with what you do, Acquainted.{ ]Quran 4:128[
We would like to point out some matters:
First, as a wife, you are entitled to have a separate accommodation for your own, even if it is rented. A wife is not obliged to live with her in-laws as per the Islamic Sharee'ah. In fact, living with the husband’s parents in the same house often incurs problems; therefore, husbands should pay attention to that issue. Please, refer to Fatwa 86132.
Second, one of your due rights over your husband is to live with you on a footing of kindness as enjoined by Allaah, The Exalted. We have underlined that in Fataawa 86618and 88304.
Third, it is impermissible for a woman to leave her house without the consent of her husband. This is considered recalcitrance on her part; please, refer to Fatwa 90507. If she went out of the house without the permission of her husband for a valid and legitimate reason, such as that of accommodation or the like, there is no harm in that.
Fourth, if the husband asks his wife to go back to the marital house, it is incumbent on her to obey him because the wife is enjoined to obey her husband as long as it does not involve disobedience to Allaah. If she is prevented from obeying her husband because of a legitimate impediment, like the accommodation problem in your case or the like, there is no harm in that. In fact, spouses should reach a mutual understanding in such a case.
Fifth, your mother did wrong when she asked you to dominate your husband and so did you when you informed your husband of that. Verily, this was not in your best interest; it even incurred harm on you.
Allaah Knows best.
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