Dought & clear, - Is the son sinning if he refuses to let his mother travel to visit him because he is concerned about her husband and family?

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My 45 year old brother lives in Europe, and he is married and has two children from a foreign woman. The problem is that he refuses to do the paper work for my mother to stay there, because when she went to stay for one month with him she ended up staying for nine months, and she left her children and husband back home. When he asked her to go back to her home and husband, she started swearing at him in front of his wife and children, and when she came back he refused to get the visa for her so as to avoid problems with her, especially since she is bad-tempered and she gets angry for the slightest reason, which led to him taking drugs. He is asking whether he will be a sinner if he refuses to let her come.
Praise be to Allaah.
Honouring one's parents, which Allaah has enjoined in His Book and that His Messenger (peace and blessings of Allaah be upon him) also encouraged, means that one should hasten to serve one's parents and make them happy and please them, by all available permissible means, and at every possible opportunity.
One of the best ways in which a person can honour his parents is by striving to ensure the success of their married life, and creating love and compassion between them. Wise children can bring about love between their parents in ways that no one else can, and they are often able to deal with anything that may cause trouble in the family.
I think that your brother’s keenness for his mother to stay with her children and husband is a sign of his wisdom, especially if the family will be harmed by the mother’s frequent absences, as is usually the case.
But he should deal kindly with her and choose the best ways of overcoming this conflict of interests, the conflict between his wanting to keep his mother with her family and home, and the mother’s wanting to visit him overseas and stay with him.
He will definitely find a good answer to this problem, in sha Allah. If he can renew the visa for his mother to visit for one month, then that is good, and he can apologize to his mother when the month ends by saying that the visa has expired and she must go back. An even better solution would be if he could accommodate the whole family and get visas for all of them to visit, so that they can be with their mother wherever she goes.
If he can advise his mother in a kind way and explain clearly to her that she is obliged to obey and serve her husband – especially if the husband does not agree to her being away for this length of time – then he should try to do that, and he should not feel too shy or give up, and it will not matter if his mother accuses him of disobeying her or not liking her to visit, because Allaah knows what is in his heart and He knows his real intentions.
Allaah says (interpretation of the meaning):
“Your Lord knows best what is in your inner‑selves. If you are righteous, then, verily, He is Ever Most Forgiving to those who turn unto Him again and again in obedience, and in repentance”
[al-Isra’ 23:25]
Imam Ibn Jareer al-Tabari (may Allaah have mercy on him) said:
Allaah, may He be exalted, says: “Your Lord”, O mankind, “knows best” i.e., better than you, “what is in your inner‑selves” of respect, honour and kindness towards your fathers and mothers, and what is in them of disregarding their rights and disobeying them, and other things that are hidden in your hearts. Nothing of that is hidden from Him, and He will reward or punish you for good or bad deeds, so beware of ill feelings towards them or disobedience towards them.
The words “If you are righteous” mean: if you ensure that your intentions towards them are correct and you obey Allaah in what He has enjoined upon you of honouring them and fulfilling the rights they have over you, after you make any mistake or fall short in your duties towards them, and also doing other duties that have been enjoined upon you, then “He is Ever Most Forgiving to those who turn unto Him again and again in obedience, and in repentance” who turn to Him after slipping and erring.
Tafseer al-Tabari(17/421, 422).
This verse is a sincere call to your brother to purify his heart and rectify his intention, so that his motive for not getting a visa for his mother to visit will be his concern for the wellbeing of her household and her family by staying with them, and not helping her with the sin that she would be committing if she disobeyed her husband and travelled without his consent.
But if his real motive is because he dislikes his mother and does not want to welcome her, host her and serve her, then he is sinning in that case, and he is committing the major sin of disobedience to parents, because one of the greatest rights that parents have over their children is that they should take care of them when they grow old and serve them.
If your brother cannot control his mother’s visit in an appropriate and proper manner, then he should make up for that by going to visit her as often as he can, and not staying away from her for too long. And he should strive to uphold ties with her and treat her kindly by sending gifts and the like, especially things that she likes.
With regard to what you say about your brother taking drugs, if what you mean is tranquillizers that are taken by those who suffer from panic, anger and anxiety, then the basic principle is that these pills are not permissible because of the addiction they cause, which is forbidden in sharee’ah. But if that is because of need as determined by a specialist doctor, then it is permissible for him to take them in that case, under the supervision of a doctor only, because that is a case of necessity.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:
What is the ruling on taking sleeping pills or tranquillizers? Do they come under the heading of drugs or not? Are they permissible if there is a need for them or if a doctor tells one to take them?
He replied:
It is not permissible to use these pills except in the case of need, so long as that is with the permission of a proficient doctor, because there is some risk involved, and they have an effect on the brain. If a person uses them, he may calm down for a little while, but they more cause more harm later on. The point is that it is permissible to use them in cases of need, so long as that is under the supervision of a doctor and with his permission.
Fataawa Noor ‘ala al-Darb(tape no. 82/side1).
If these pills cause the body to relax then they come under the same ruling as haraam drugs.
The scholars of the Standing Committee were asked:
What is the ruling on tranquillizers that are used to treat some nervous diseases etc, and which come under the category of relaxants?
They replied:
It is not permissible to use for medical purposes that which has been forbidden by Allaah. One of the things that is forbidden is taking relaxants.
Fataawa al-Lajnah al-Daa’imah(25/32).
But if what you mean is haraam drugs – Allaah forbid – which addicts take in response to their cravings, then this a grave sin, and you must advise your brother about it and strive to make him give it up, by consulting specialist doctors who can supervise treatment in such cases. We have previously stated on this site that these substances are haraam because of the great harm that they cause to individuals and societies.
See also the answer to questions no. 6540, 32466and 66227.
We ask Allaah to protect and guide you and your brother.
And Allaah knows best.

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Dought & clear, - Defining a set number of times to send blessings on the Prophet

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My question is regarding Sufism. As I mixed with a group of them before I knew their reality. After I heard to Sheikh Munajjid -may Allah bless him- in his series of the Correct Aqeedah (beliefs), I knew some of their extremists’ beliefs. I started to doubt them, and I would like to know the truth. All praise be to Allah for the knowledge He blessed you with.
My questions are:
1- This group sends salaah and salaam upon prophet Muhammad (peace and blessings of Allaah be upon him) 3000 or 4000 times a day. They say: “the more you send salaah and salaam upon the prophet (peace and blessings of Allaah be upon him), the more you love him and the more you become closer to him. And the more you do this, the greater your chance becomes to see him in your dream” is what they are claiming correct? Is it permissible? Is it included in the Zikr (mentioning Allah) generally? Are there any evidences for it?
2- How can we understand the difference between what the prophet (peace and blessings of Allaah be upon him) said about great reward of mentioning Allah a lot like saying Subhan Allah wa behamdih (Exalted be Allah, Allah praise be to Him) hundred times, and the other Hadeeth of Ibn Masood (may Allah be pleased with him) when he entered the mosque and found a group of people counting Zikr by stones. Then he ordered them to count –by doing that innovation- their sins. May Allah reward you!.
Praise be to Allaah.
Firstly:
Sending blessings on the Prophet (peace and blessings of Allaah be upon him) is one of the greatest acts of worship. Allaah has enjoined it and praised those who do it, and He has made it a cause of forgiveness of sins and meeting one's needs.
Allaah says (interpretation of the meaning):
“Allaah sends His Salaah (Graces, Honours, Blessings, Mercy) on the Prophet (Muhammad صلى الله عليه وسلم), and also His angels (ask Allaah to bless and forgive him). O you who believe! end your Salaahon (ask Allaah to bless) him (Muhammad صلى الله عليه وسلم), and (you should) greet (salute) him with the Islamic way of greeting (salutation, i.e. As‑Salaamu ‘Alaykum)”
[al-Ahzaab 33:56]
And the Prophet (peace and blessings of Allaah be upon him) said: “whoever sends blessings upon me, Allaah will send blessings upon him tenfold.” Narrated by Muslim (384).
It was narrated that Ubayy ibn Ka’b (may Allaah be pleased with him) said: When two-thirds of the night had passed, the Messenger of Allaah (peace and blessings of Allaah be upon him) would say: “O people, remember Allaah, remember Allaah. The first Trumpet is about to sound, and will soon be followed by the second; death has come with all that it entails, death has come with all that it entails.” Ubayy said: I said: O Messenger of Allaah, I send blessings upon you a great deal; how much of my prayer (du’aa’) should be for you? He said: “Whatever you wish.”
I said: One quarter? He said: “Whatever you wish, and if you do more it is better for you.”
I said: Half? He said: “Whatever you wish, and if you do more it is better for you.”
I said: Two thirds? He said: “Whatever you wish, and if you do more it is better for you.”
I said: Should I make all my du’aa’ for you? He said: “Then your concerns will be taken care of and your sins will be forgiven.” Narrated by al-Tirmidhi (2457); classed as hasan by al-Albaani inSaheeh al-Tirmidhi.
Ibn al-Qayyim (may Allaah have mercy on him) said inJala’ al-Afhaam(79): Our Shaykh Abu ‘Abbaas (i.e., Ibn Taymiyah) was asked about the meaning of this hadeeth. He said: Ubayy ibn Ka’b had a du’aa’ that he used to say for himself, and he asked the Prophet (peace and blessings of Allaah be upon him) whether he should make one-quarter of it sending blessings on him, and he said … because whoever sends blessings on the Prophet, Allaah will send blessings on him tenfold, and if Allaah sends blessings on a person He will take care of his concerns and forgive him his sins.
It says inTuhfat al-Ahwadhi: “how much of my prayer (du’aa’) should be for you?” means: how much instead of my du’aa’ for myself. This was stated by al-Qaari. Al-Mundhiri said inal-Targheeb: What it means is: I say a lot of du’aa’; how much of my du’aa’ should I make sending blessings on you? I said: Should I make all my du’aa’ for you? i.e., should I devote all the time that I used to spend in saying du’aa’ for myself to sending blessings on you?
“Then your concerns will be taken care of and your sins will be forgiven” – concerns means everything that a person seeks in this world and in the Hereafter. What it means is: if you spend all the time of du’aa’ in sending blessings on me, you will be given what you hope for in this world and in the Hereafter. End quote.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said inal-Radd ‘ala al-Bakri(1/133): This is the ultimate that a person can say in du’aa’ for himself to bring good things and ward off harmful things, for du’aa’ involves attaining what one wants and warding off what one fears.
One of the commentators onal-Masaabeehsaid: The Prophet (peace and blessings of Allaah be upon him) did not impose a set limit on that for him, lest that close the door to doing more. So he still left the choice up to him, whilst encouraging him to do more, until he said: Should I make all my du’aa’ for you? He said: “Then your concerns will be taken care of”, meaning all your concerns, whether they have to do with religious or worldly affairs, because sending blessings on him includes remembering Allaah and venerating the Messenger, (peace and blessings of Allaah be upon him), which is similar to saying du’aa’ for himself. Quoted by al-Sakhaawi inal-Qawl al-Badee’(133).
Al-Tirmidhi (484) narrated from ‘Abd-Allaah ibn Mas’ood that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The closest of people to me on the Day of Resurrection will be those who send the most blessings on me.” Classed as hasan by al-Albaani inSaheeh al-Targheeb wa’l-Tarheeb.
It says inTuhfat al-Ahwadhi: “The closest of people to me” means the nearest to me or those who are most entitled to my intercession” because sending a lot of blessings is based on veneration, which in turn stems from complete love, and that results in Allaah loving that person. Allaah says (interpretation of the meaning):“Say (O Muhammad صلى الله عليه وسلم to mankind): “If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins” [Aal ‘Imraan 3:31].
No one doubts the virtue of sending blessings on the Prophet (peace and blessings of Allaah be upon him).
The saying of those whom you mention that “the more you send blessings on him the more you love the Messenger (peace and blessings of Allaah be upon him) and the closer you become to him” is correct, for the more one mentions a thing the more he loves it.
Their saying that “the more you send blessings on him the greater your chances become of seeing him in a dream” may also be correct in real terms but there is no evidence to prove that. What really matters is not seeing the Prophet (peace and blessings of Allaah be upon him) in a dream, but rather following his Sunnah and walking in his footsteps, and giving love of him precedence over oneself and precious things. Many people saw him in real life but they were among the most opposed to him and his way.
If sending blessings on the Prophet (peace and blessings of Allaah be upon him) is a prescribed act of worship, as stated above, then it is not permissible to stipulate a set number of times for it, because no such number has been narrated in sharee’ah, whether it is one thousand or three thousand or whatever number is fabricated by the Sufis. Stipulating such numbers is blameworthy innovation (bid’ah) because it is adding something to Islam that is not part of it. The scholars have stated that acts of worship must be prescribed in sharee’ah in terms of their principle, description, number, manner, place and time, in the sense that it is not permissible to limit it to a place, time or manner that is not narrated in sharee’ah.
It should be noted that every bid’ah is misguidance, even if people think it is good. Innovation is dearer to Iblees than sin, because there is no repentance from it. Maalik (may Allaah have mercy on him) said: Whoever introduces an innovation into Islam and thinks it is good is claiming that Muhammad betrayed the message.
It should be said to those who stipulate sending blessings three thousand times: What made you choose this number, and what is so special about it? Whatever good he mentions about it may be answered by saying: Did the Prophet (peace and blessings of Allaah be upon him) fail to guide his ummah to this goodness, when he was the one who cared most for them and was the most compassionate towards them? Why did he not tell Ubayy ibn Ka’b – as in the hadeeth quoted above – about this particular number?
In fact when choosing these numbers, many of the Sufis rely on dreams or mere myths, and they tell their mureeds (followers) that they are not fit to do more than that, and that doing more depends on the permission of the Shaykh who knows what he is doing and even knows his secrets, and other kinds of falsehood by means of which they control their followers.
There is the fear that the good deeds of this innovator may be lost, or that his hasanaat may be lost, and he will not attain anything good from his worship, especially if he does that in spite of the knowledge that he has. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” Narrated by al-Bukhaari (2697) and Muslim 91718).
Hence you see that in many cases, their dhikr has no effect on them and how they interact with others, and they also neglect the adhkaar that are prescribed in sharee’ah and for which the Lawgiver has given a set number, such as sayingSubhaan Allaah wa bi hamdih(Glory and praise be to Allaah) one hundred times, morning and evening.
See also the answer to question no. 11938
Secondly:
The hadeeth of Ibn Mas’ood referred to above is that which was narrated by al-Daarimi (204) from ‘Amr ibn Salamah who said: We were sitting at the door of ‘Abd-Allaah ibn Mas’ood before Fajr prayer, when he came out. We walked with him to the mosque, then Abu Moosa al-Ash’ari came to us and said: Has Abu ‘Abd al-Rahmaan come out to you yet? We said: No. So he sat with us until he came out, and when he came out we all stood up. Abu Moosa said to him: O Abu ‘Abd al-Rahmaan, just now I saw something in the mosque that I have never seen before, but I do not think it was anything but good. He said: What was it? He said: If you live, you will see it. He said: In the mosque I saw some people sitting in circles waiting for the prayer. In every circle there was a man, and in their hands they had pebbles. He would say: SayAllaahu akbar(Allaah is Most Great) one hundred times, and they would say Allaahu akbar one hundred times. He would say: SayLaa ilaaha ill-Allaah(there is no god but Allaah) one hundred times, and they would say Laa ilaaha ill-Allaah one hundred times. He would say: SaySubhaan-Allaah(Glory be to Allaah) one hundred times, and they would saySubhaan-Allaahone hundred times. He said: What did you say to them? He said: I did not say anything to them; I was waiting to see what you think and I waited for your command. He said: Why did you not tell them to count their bad deeds and guarantee to them that their good deeds would not be wasted? Then he moved on and we moved on with him until he came to one of those circles, and he stood over them and said: What is this that I see you doing? They said: O Abu ‘Abd al-Rahmaan, these are stones with which we count the takbeers (‘Allaahu akbar’), tahleel (‘Laa ilaaha illa-Allaah’) and tasbeeh (‘Subhaan-Allaah’). He said: Count your bad deeds, for I guarantee to you that none of your good deeds will be lost. Woe to you, O ummah of Muhammad! How quickly you have become doomed! His companions are still alive and his cloak has not worn out, and his vessel is not yet broken. By the One in Whose hand is my soul, you are either following a way that is more guided that the way of Muhammad or you are opening the door to misguidance. They said: By Allaah, O Abu ‘Abd al-Rahmaan, we intended nothing but good. He said: How many of those who intended good did not achieve it. The Messenger of Allaah (peace and blessings of Allaah be upon him) told us that some people would recite the Qur’aan and it would not go any further than their collarbones. By Allaah, I do not know, perhaps most of them are from among you. Then he turned away from them and ‘Amr ibn Salamah said: I saw most of those circles on the side of the Khawaarij fighting us on the day of al-Nahrawaan.
This does not contradict the reports in the Sunnah that stipulate a set number for some adhkaar, because what is regarded as blameworthy is two things:
Specifying a set number which is not narrated in sharee’ah
Or adhering to a specific manner or a specific time with no evidence, like these people who were denounced by Ibn Mas’ood (may Allaah be pleased with him). Using pebbles and having a person who says “Say Allaahu akbar one hundred times, and saySubhaan-Allaah(Glory be to Allaah) one hundred times,” describes a manner that the Prophet (peace and blessings of Allaah be upon him) did not do.
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.
End quote fromal-I’tisaam(1/37-39).
This story of Ibn Mas’ood indicates that what the Sufis do in the hadrahs, where they adhere to a specific number for dhikr, and are directed by their Shaykh, in addition to the fabricated manners such as standing, sitting and the ritualistic movements that they make, is false.
But the matter is more serious than that; the wrong actions are not limited to these innovations, rather they go beyond that and include forms of shirk in belief and action, such as calling upon the Prophet (peace and blessings of Allaah be upon him) and believing that the awliya’ (“saints” or close friends of Allaah) and righteous people possess the power to bring benefits or cause harm.
We ask Allaah to guide those Muslims who have gone astray, and to help us and you to obey Him and attain His pleasure.
And Allaah knows best.

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Dought & clear, - Making du’aa’ after theobligatory prayers is bid’ah

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After fard salat (i.e. after saying salam), some people make Dua while others say only Tasbih Fatmi. Some people are adament that making Dua after salat is Bidat. This is causing some restraint in the cummunity speacially those who follow Imam Abu Hanifa or Shafai.
Can we make dua'a after salat.
Can we make dua'a with the imama after salat alltogether.
Praise be to Allaah.
It says inFatawa al-Lajnah al-Daa’imah:
Making du’aa’ after the obligatory prayers is not Sunnah if it is done by raising the hands, whether that is done by the imam alone or a member of the congregation alone, or it is done by them both together. Rather that is bid’ah, because it was not narrated that the Prophet (peace and blessings of Allaah be upon him) or any of his companions (may Allaah be pleased with them) did that. With regard to making du’aa’ without doing that (raising the hands etc.), there is nothing wrong with it, because there are some ahaadeeth concerning that.
Fataawa al-Lajnah al-Daa’imah, 7/103
The Committee was asked about raising the hands for du’aa’ after the five daily prayers – is it proven that the Prophet (peace and blessings of Allaah be upon him) raised his hands or not? If it is not proven, is it permissible to raise the hands after the five daily prayers or not?
They replied: It is not proven that the Prophet (peace and blessings of Allaah be upon him) raised his hands in du’aa’ after the obligatory prayers as far as we know, so raising them after the salaam of an obligatory prayer is contrary to the Sunnah.
Fataawa al-Lajnah, 7/104
The Committee also stated that saying du’aa’ out loud after the five daily prayers or regular Sunnah prayers, or reciting du’aa’ in unison as a regular practice is a reprehensible innovation (bid’ah), because it was not proven that the Prophet (peace and blessings of Allaah be upon him) or his companions (may Allaah be pleased with them) did anything like that. Whoever makes du’aa’ after the obligatory or regular Sunnah prayers in unison is going against the way of Ahl al-Sunnah wa’l-Jamaa’ah, and for those people to accuse those who disagree with them of being kaafirs and not belonging to Ahl al-Sunnah wa’l-Jamaa’ah, is misguidance, ignorance and a distortion of the facts.
Fataawa Islamiyyah, 1/319
And Allaah knows best.

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For children, - Ethical Stories: What Goes Around Comes Around!(Carpenter Story)

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An elderly carpenter was ready to retire, and he told his boss of his plans to leave and live a more leisurely life with his wife. He would miss the paycheck, he could get by, but he needed to retire.
The contractor was sorry to see such a good worker go, and he asked the carpenter to build just one more house as a personal favor.
The carpenter said yes, but in time it was easy to see that his heart was not in his work. He resorted to shoddy workmanship and used inferior materials. It was an unfortunate way to end a dedicated career.
When the carpenter finished his work, the contractor came to inspect the house. He handed the front-door key to the carpenter. "This is your house," contractor said. "It is my gift to you."
The carpenter was shocked! What a shame! If he had only known he was building his own house, he would have done it all so differently.
So it is with us. We build our lives, a day at a time, often putting less than our best into the building. Then with a shock we realize we have to live in the house we have built.
If we could do it over, we would do it much differently. But we cannot go back...
You are the carpenter of your life. Each day you hammer a nail, place a board, or erect a wall. Your attitudes and the choices you make today build your "house" for tomorrow...

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Dought & clear, - How can she save her deceased grandfather from the sin of consuming other people’s wealth?

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My grandfather has passed away. I love him a lot and I ask Allah to have mercy on him. He is my father’s father. After he died we saw him in many horrible dreams. Once we saw him burnt, and another time we saw him tossing and turning in the toilet, and so on. After searching we found out that he has taken a land that belongs to an orphan and built his house on it. This orphan does not know about this. But before he died he asked this orphan to forgive him and gave him 3000 Saudi Riyals without telling him what this money is for. He forgave him but until now he still does not know.
My grandfather and his brother -who passed away as well- they did not give their sister and aunty their portion of the legacy. Their sisters died but they have daughters, and their aunty died but she has one son.
The problem is not only this. My grandfathers’ sons refused to confess the others’ rights, saying that they will not give their lands to the people. Although they do not go to the village, as they live in the city, and these lands and homes became deserted. We -grandchildren- are confused. He is our grandfather, and we are the ones who see him in our dreams. Please advise me. My grandfather is in torment.
Praise be to Allaah.
Firstly:
One of the most serious sins with which a person may meet his Lord on the Day of Resurrection is consuming people’s wealth unlawfully. It is one of the major sins that doom a person and make his burden of sins heavy on the Day of Resurrection, and it may lead him to Hell. We ask Allaah to keep us safe and sound.
One of the gravest forms of wrongdoing and transgression is consuming the wealth of weak people such as women and orphans, whom Allaah has singled out for extra care and concern, and a sterner warning against consuming their wealth, because the wrongdoers find it easier to take their wealth because of their weak position.
When Allaah mentioned the shares of inheritance in Soorat al-Nisa’, He also warned the one who transgresses against this shar’i division of wealth. Allaah says (interpretation of the meaning):
“And whosoever disobeys Allaah and His Messenger (Muhammad صلى الله عليه وسلم), and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment”
[al-Nisa’ 4:14]
Allaah also listed consuming orphans’ wealth as a major sin.
Allaah says (interpretation of the meaning):
“And give unto orphans their property and do not exchange (your) bad things for (their) good ones; and devour not their substance (by adding it) to your substance. Surely, this is a great sin”
[al-Nisa’ 4:2]
And He says (interpretation of the meaning):
“Verily, those who unjustly eat up the property of orphans, they eat up only fire into their bellies, and they will be burnt in the blazing Fire!”
[al-Nisa’ 4:10]
Usurping land is a major sin and the punishment for it is severe; the punishment becomes more severe if the land belonged to an orphan. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever seizes a handspan of land unlawfully, he will be encircled by it down through seven earths on the Day of Resurrection.” Narrated by al-Bukhaari (3198) and Muslim (1610).
It is strange indeed, by Allaah, to see someone who is keen to offer prayers and do naafil acts of worship, but then you find that he has fallen into sin by usurping people’s rights, and he has taken on burdens that mountains could not bear on the Day of Resurrection. His prayer, fasting and reading Qur’aan did not deter him from his greed and he did not show mercy towards the weakness of women, children and orphans, so he transgressed against the rights that Allaah has decreed for them, so after that how could we hope for him to be saved.
Our sister,
We ask Allaah to reward you greatly for your keenness to save your deceased grandfather from the punishment that you think is happening to him, but we can do no more than remind you of the reality that Allaah has stated in His Book, and that our Prophet (peace and blessings of Allaah be upon him) has stated, that usurping land and consuming people’s wealth unlawfully, and transgressing against the shares of inheritance, are all major sins, and if a man did not repent from them before he died (and repentance includes restoring people’s rights to them), if he did not repent then he is exposed to the punishment of Allaah. Then when the Day of Resurrection comes, those who had rights will take them from his hasanaat (good deeds) to an extent commensurate with their rights. If his hasanaat are all used up, then some of their sayi’aat (bad deeds) will be taken and added to his burden, then he will be thrown into the Fire, as the Prophet (peace and blessings of Allaah be upon him) told us in his hadeeth about the one who is bankrupt. Narrated by Muslim (2581).
Your grandfather’s repentance from usurping the orphan’s land that you mentioned is not sufficient, rather he should have told him the truth of the matter and given him his rights in full.
Al-Ghazaali (may Allaah have mercy on him) said concerning the conditions of repentance from transgressions against people:
He has to tell (his victim) the extent of his wrongdoing before asking for forgiveness, because asking for forgiveness for something that the victim is unaware of is not sufficient. Perhaps if the victim realizes the extent of his transgression, he will not feel at ease with forgiving him and he will keep that until the Day of Resurrection and he will settle the score by taking from his hasanaat or giving him some of his sayi’aat. End quote.
Ihya’ ‘Uloom al-Deen(4/47).
Your grandfather has moved from the abode of action to the abode of requital, so you cannot do anything for him except two things:
1 – Pray for him and ask that Allaah forgive him.
2 – Restore people’s rights to them and ask them to forgive your grandfather. Restoring their rights to them – even if it does not excuse your grandfather completely – will undoubtedly reduce a great deal of the wrongdoing for which he is responsible. As you say that some of the people whose rights were taken have died, then you must give their rights to their heirs.
Secondly:
With regard to your paternal uncles, our advice to them is to hasten to return people’s rights to them. If they do not do that, then they will be usurping these rights, and they will meet Allaah with these major sins if they do not repent from them. Their saying that they “will never give their land to the people” is very strange, because they know that it is not their land or their father’s land. What they should say, which is in accordance with the truth, is “We will carry on usurping the people’s land”. We would think that neither they nor all the Muslims would knowingly expose themselves to the punishment of Allaah, for the punishment of Allaah is severe, and all the pleasures of this world are as nothing compared to a moment in the fire of Hell. We ask Allaah to keep us safe and sound.
We ask Allaah to help your uncles to repent sincerely.
And Allaah knows best.

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Dought & clear, - Guidelines on shar’i wird

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Is reading some sorts of daroods like darood-taj and darood_lakhi and darood_tunajaiyna etc bidaa`t.
Praise be to Allaah.
We know nothing about what is in these wirds (daroods), but we can tell you some guidelines that you can follow in order to know what is prescribed in Islam and what is bid’ah:
1 – The best wirds are those whose words were narrated from the Prophet (peace and blessings of Allaah be upon him), because Allaah did not choose for him anything but the most perfect and the best, and he did not choose anything but that for his ummah.
2 – It is permissible for a person to send blessings upon the Prophet (peace and blessings of Allaah be upon him) in words that were not narrated (in sharee’ah), so long as they do not include anything that is forbidden, such as exaggerating about him, or praying to Allaah by virtue of the Prophet, or calling upon him instead of Allaah.
3 – The one who is remembering Allaah (reciting dhikr) should not specify any particular time, number or manner of reciting dhikr unless that is proven with saheeh evidence, because Allaah cannot be worshipped except in the manner that He has prescribed in His Book or on the lips of His Messenger (peace and blessings of Allaah be upon him). Worship must be that which is prescribed in sharee’ah, with regard to the act itself, the manner in which it is done, the time when it is done and how many times it is done. Whoever adopts a wird whose wording was not narrated from the Prophet (peace and blessings of Allaah be upon him), or specifies a particular number of times or does it at a specific time, is committing bid’ah.
The scholars called this bid’ahal-bid’ah al-idaafiyyah(additional innovation??), because the action itself is prescribed in sharee’ah, but some innovation has been added to it with regard to the manner, the number of times or when it is to be done.
You should note that all goodness rests in following that which has been narrated from the Prophet (peace and blessings of Allaah be upon him). Whoever studies those who recite made-up wirds will find that usually they are falling short when it comes to doing that which was narrated from the Prophet (peace and blessings of Allaah be upon him) such as the dhikrs for morning and evening, etc. This confirms what was narrated from one of the salaf, who said that no person ever introduces an innovation but he gives up an equivalent Sunnah.
And Allaah knows best.

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Dought & clear, - Putting a bunch of flowers on a grave

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Does putting a bunch of flowers on the grave of the “unknown soldier” come under the same ruling as the actions of those who venerate their “saints (awliya’) and righteous people until they are worshipped?
Praise be to Allaah.
This action is an innovation (bid’ah) and exaggeration about the dead. It is similar to the actions of those who venerated the righteous and made symbols (of the dead). There is the fear that this may, with the passage of time, lead to building domes over their graves, seeking blessing from them and taking them as gods alongside Allaah. So we must not do that, in order to avoid the means that lead to shirk.

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For children, - Ethical Stories: What Goes Around Comes Around!(Waitress Story)

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One day a man saw an old lady, stranded on the side of the road, but even in the dim light of day, he could see she needed help. So he pulled up in front of her Mercedes and got out. His Pontiac was still sputtering when he approached her.
Even with the smile on his face, she was worried. No one had stopped to help for the last hour or so. Was he going to hurt her? He didn't look safe; he looked poor and hungry.
He could see that she was frightened, standing out there in the cold. He knew how she felt. It was those chills which only fear can put in you.
He said, "I'm here to help you, ma'am. Why don't you wait in the car where it's warm? By the way, my name is Bryan Anderson."
Well, all she had was a flat tire, but for an old lady, that was bad enough. Bryan crawled under the car looking for a place to put the jack, skinning his knuckles a time or two. Soon he was able to change the tire. But he had to get dirty and his hands hurt.
As he was tightening up the lug nuts, she rolled down the window and began to talk to him. She told him that she was from St. Louis and was only just passing through. She couldn't thank him enough for coming to her aid.
Bryan just smiled as he closed her trunk. The lady asked how much she owed him. Any amount would have been all right with her. She already imagined all the awful things that could have happened had he not stopped. Bryan never thought twice about being paid. This was not a job to him. This was helping someone in need, and God knows there were plenty, who had given him a hand in the past. He had lived his whole life that way, and it never occurred to him to act any other way.
He told her that if she really wanted to pay him back, the next time she saw someone who needed help, she could give that person the assistance they needed, and Bryan added, "And think of me."
He waited until she started her car and drove off. It had been a cold and depressing day, but he felt good as he headed for home, disappearing into the twilight.
A few miles down the road the lady saw a small cafe. She went in to grab a bite to eat, and take the chill off before she made the last leg of her trip home. It was a dingy looking restaurant. Outside were two old gas pumps. The whole scene was unfamiliar to her. The waitress came over and brought a clean towel to wipe her wet hair. She had a sweet smile, one that even being on her feet for the whole day couldn't erase. The lady noticed the waitress was nearly eight months pregnant, but she never let the strain and aches change her attitude. The old lady wondered how someone who had so little could be so giving to a stranger. Then she remembered.
After the lady finished her meal, she paid with a hundred dollar bill. The waitress quickly went to get change for her hundred dollar bill, but the old lady had slipped right out the door. She was gone by the time the waitress came back. The waitress wondered where the lady could be. Then she noticed something written on the napkin.
There were tears in her eyes when she read what the lady wrote: "You don't owe me anything. I have been there too. Somebody once helped me out, the way I'm helping you. If you really want to pay me back, here is what you do: Do not let this chain of love end with you."
Under the napkin were four more $100 bills.
Well, there were tables to clear, sugar bowls to fill, and people to serve, but the waitress made it through another day. That night when she got home from work and climbed into bed she was thinking about the money and what the lady had written. How could the lady have known how much she and her husband needed it? With the baby due next month, it was going to be hard...
She knew how worried her husband was, and as he lay sleeping next to her, she gave him a soft kiss and whispered soft and low, "Everything's going to be all right. I love you, Bryan Anderson."/- -*-
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Discover Islam, - Who is a Muslim

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The word "Muslim" means one who submits to the will of God. The first principle of Islam is known as theShahaadah)Testimony of Faith(, and is as follows:"There is no one worthy of worship except Allaah )God(and Muhammad is the Final Apostle )Messenger( of God.”
In a broader sense, anyone who willingly submits to the will of God is a Muslim. Thus, all the prophets preceding Prophet Muhammad,sallallaahu ‘alayhi wa sallam, are considered Muslims.
One cannot judge Islam by looking at those individuals who have a Muslim name, but in their actions, they are not living or behaving as Muslims. Muslims are ordinary people like other humans; among them are the good and the bad. They are not infallible creatures and, therefore, make mistakes.
When we mention the characteristics of a Muslim, we do not assume that all Muslims have these characteristics, but only those who follow -- to the best of their abilities -- the teachings of Islam.
We can thus summarize the teachings of Islam about the Muslim character concisely in the following way:
A Muslim is truthful, not dishonest
He is humble, not arrogant
He is moderate, not an extremist
He is honest, not corrupt
He is reserved, not garrulous
He is soft-spoken, not boastful
He is loving and solicitous to others, not unmindful of them
He is considerate and compassionate, not harsh
He is polite and helpful, not insulting and disrespectful to people
He is generous and charitable, not selfish and miserly
He is refined and gentle in speech, not prone to swearing or cursing
He is cheerful and generous, not bitter and resentful
He is grateful for what he has, not ungrateful
He is cheerful and pleasant, not irritable and gloomy
He is chaste and pure, not lustful
He is alert, not absent-minded
He is dignified and decent, not graceless
He is sincere and straightforward, not hypocritical
He is optimistic and hopeful, not cynical or pessimistic
He is confident and deep in faith, not doubtful and wavering
He is spiritually oriented, not materialistic
He always has faith in God’s mercy, not losing heart or becoming desperate
He is diligent and vigilant, not negligent to his duties
He is thankful to God and constantly prays to Him, not forgetful of His innumerable blessings
The Muslim personality is balanced. He pays due attention to his body’s needs and his outward appearance, without letting it distract him from nurturing his inner characteristics, as befits man whom God has honored and made His angels prostrate to him, and subjugated for his benefit all that is in the heaven and earth. The Muslim is also concerned with that which will form sound intellectual development and ways of thinking, so that he understands the nature and essence of things. He does not forget that man is not only composed of body and mind, but he also possesses a soul and a spirit, and feels a longing for higher things that makes him rise above this materialistic life and ascend the heights of goodness, virtue and light. Therefore, he pays as much attention to his spiritual development as he does to his physical and intellectual development, in a precisely balanced fashion, which does not concentrate on one aspect to the disadvantage of others.
With his parents, he is an example of sincere filial piety, good treatment, infinite compassion, politeness and deep gratitude.
With his wife, he is an example of good and kind treatment, intelligent handling, deep understanding and proper fulfillment of his responsibilities and duties.
With his children, he is a parent who understands his great responsibility towards them. Although he floods them with love and compassion, he pays attention to things that may affect their Islamic upbringing.
With his relatives, he maintains the ties of kinship and knows his duties toward them. He understands the high status given to relatives in Islam, which makes him remain in touch with them regardless of the circumstances.
With his neighbors, the true Muslim is an example of good treatment and consideration of others’ feelings and sensitivities. He puts up with mistreatment and turns a blind eye to his neighbor’s faults while avoiding committing any such errors himself. He always adopts the Islamic attitude, whereby treating neighbors well was made a basic principle of Islam. His relationship with his brothers and friends is the best and purest of relationships, for it is based on love for the sake of God. This pure, sincere, brotherly love derives its purity from the guidance of the Quran andSunnah)traditions and approved actions of Prophet Muhammad,sallallaahu ‘alayhi wa sallam( that became a unique system in the history of human relations.
In his social relationships with all people, he is well mannered, civil and noble, characterized by the attitudes which Islam encourages. Good behavior which is taught in the Quran andSunnah, has been made a religious duty in Islam, for which man will be brought to account.
This is the clear, beautiful picture of the Muslim whose personality has been formed by Islam and whose heart, mind and soul are filled with its divine light.
The development of a society is not measured solely in terms of its scientific achievements and material inventions. There is another, more important standard by which a society is measured. That is the prevalence of human values such as love, empathy, altruism, sacrifice, uprightness and purity of thought, behavior and dealings with others.
If individuals are the basis of a society, then rightly guided societies pay attention to human development and enhance the positive, constructive aspects while seeking to eliminate evil, destructive motives, so that the individual will become a model citizen. It is from groups of such model citizens that clean, civil, strong, healthy, righteous societies are formed.
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Discover Islam, - The revolutionary role of Islam – II

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Historical revolution
This expansion of the Islamic empire was not simply a political event. Its aim, in fact, was to set in motion a revolutionary process in history. This process had been initiated in Makkah itself, then it travelled from Makkah to Madeenah, to Damascus and Baghdad from where it entered Spain and thereafter it spread all over Europe and the entire world. We would probably be right in saying that the 20th century saw the culmination of this process.
There are two basic aspects to this movement. One was the end of religious persecution. )This kind of persecution has been mentioned in the Quran asfitna’(. )Quran 8:39(
The process began with the end of idolatry and was completed during the lifetime of the Prophet, salallaahu alayhi wa sallam. The other, the advent of religious freedom, came about later, during the pious caliphate; with the disintegration of the two great empires—the Sassanid and Byzantine—the two greatest pillars of religious persecution were uprooted, and religious freedom became the order of the day. However, no great revolution materializes all of a sudden. It reaches fruition only by a long historical process, and the Islamic revolution was no exception to this rule. The process of human liberation, initiated by Islam, continued over a long period to make advances through individual and collective efforts, taking various forms. The second Caliph, ‘Umar ibn Al-Khattaab )d.644(, may Allaah be pleased with him, addressing one of his governors and his son in a well known case asked: “Since when have you enslaved people while their mothers had given birth to them in freedom?”
This voice was echoed eleven hundred years later by the well known French reformer Rousseau )d. 1778(. His book, titled The Social Contract, began with this famous sentence: ‘Man was born free, but I find him in chains’.
The end of the superstitious era
Another basic change wrought by the Islamic revolution was similar in some respects to the scientific revolution of modern times; that is, the rooting out of superstitious thinking on scientific grounds and the general prevalence of thinking based on facts.
As mentioned above, the continued existence of the idolatrous way of life and thinking in ancient times was due to the ignorance of human beings regarding nature. Ancient man used to judge natural phenomena by their appearance. Holding them sacred, he began to worship them. For the first time in human history, Islam succeeded in convincing people that these phenomena of nature were not creators, but only creatures. They were entirely helpless beings, mere slaves and not the masters of man.
In the wake of this revolution, the ideological base of idolatry was wiped out altogether. All those things held sacred were relegated to the status of mere creatures. They were there to be harnessed by man and not for man to be enslaved by them. The sun was held to be a god and worshipped in ancient times; the man of today is converting the sun into solar energy. Ancient man held the moon sacred; modern man has set his foot on it. Ancient man had deified the river; modern man has converted rivers into steam power, etc.
In this way, it has happened for the first time in human history that the phenomena of nature, looked upon by ancient man with reverence, have now become objects of investigation. In other words, Islam started the process of scientific enquiry. The Quran repeatedly enjoins man to reflect on the objects of the universe. This is no simple matter. The act of pondering over the nature of the phenomena of the universe has been accorded the status of worship in Islam. As a result of this thinking, for the first time in known history, all things in the universe have been subjected to research and investigation.
The scientific way of thinking of the modern age initiated in the early period of Islam, continued as a process to grow, spreading from one country to another until it reached the west where it saw its culmination in the western world. In respect of its reality, this scientific thinking is a revolution desirable by Islam itself.
After this revolution, for the first time in human history the idolatrous way of thinking has been totally deprived of its ideological base. The concept of the sacredness of natural phenomena is now seen for what it is—a superstition, for modem scientific investigation has demonstrated belief of this kind to be baseless.
All that happened was exactly in accordance with the Divine plan, the Prophet, salallaahu alayhi wa sallam, and his companions, may Allaah be pleased with them, having been asked to carry out this divine scheme.
Allaah Almighty Says )what means(:“Fight them until there be no persecution and religion be wholly God’s”.]Quran 8:39[
This means that there was no longer any barrier to man’s making a choice in the way of God.
This was the final goal of the revolution brought about by the Prophet Muhammad, salallaahu alayhi wa sallam, and his companions. It ended that absolutist system of coercion which places curbs upon personal decisions about one’s religion. It also removed the veil of obstacles in ideological terms which confused and mislead people, as a result of which they began to worship creatures supposing them to he creators.
The Quran tells us that there is no compulsion in the matter of religion, with the proviso that true guidance and misconceptions should be thoroughly separated from one another. )2:256(
Truth and falsehood stand clearly separated from each other, just like light and darkness after the sun has risen. This was something which—after the Islamic revolution—could be grasped beyond the shadow of a doubt by anyone who sought reality with an open mind. No one was left groping in the dark. And no one was left with any excuses for rejecting God.
To this particular end, Allaah Almighty brought about the revolutions in human history, as mentioned above. Now truth and untruth have become so distinct from one another that there is no thick or thin veil in between: the task of clarification has been performed so thoroughly that the man of today has total freedom of choice. Now in his journey towards Allaah Almighty, man is hindered neither by false ideologies nor by practical barriers.
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Discover Islam, - Islam is your birthright -II

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Muslims: The Moderate Nation:
The chief characteristic of the Islamic concept of life is that it does not recognize a conflict or a separation between the spiritual and the mundane. It does not recognize ritualism, secularism or materialism. For a Muslim, all aspects of life, the spiritual and the material, the State and the religion are interrelated, because everything belongs to Allaah and Allaah alone. Islam provides definite guidelines for all people to follow in all walks of life: individual, social, moral, governmental, political, economic, spiritual and advocates moderation. This is why the Quran calls the Muslims a "moderate nation."
Source of Islamic Teachings:
The Islamic way of life is based on the teachings of the Quran and the Sunnah )traditions( of the Prophet Muhammad, sallallaahu ‘alayhi wa sallam, )may Allaah exalt his mention(. The Quran is the basic source of Islamic teaching and law. It is the word of Allaah revealed to Prophet Muhammad, sallallaahu ‘alayhi wa sallam, by the angel Gabriel. The entire Quran was revealed to Prophet Muhammad, sallallaahu ‘alayhi wa sallam, in parts over the 23-year period of his prophethood. Whenever a portion of it was revealed, it was written by his faithful scribes, may Allaah be pleased with them, according to his instructions on palm leaves, parchments, bones etc. Moreover, there were tens of thousands of the Prophet's Companions, may Allaah be pleased with them, who committed the Quran to memory.
After the death of Prophet Muhammad, sallallaahu ‘alayhi wa sallam, the first Caliph Abu Bakr, may Allaah be pleased with him, ordered the collection of the whole Quran in one volume. It was preserved until the third Caliph ‘Uthmaan, may Allaah be pleased with him, prepared several copies and sent them to different Muslim territories. From that time onwards )about 1400 years ago(, the same version has been in use with identical words, order and language, without a single addition or deletion. Briefly stated, the Quran is the only remaining authentic Divine Revelation available to humankind today that is distinguished by its clear historical accounts, unquestionable accuracy, indisputable authenticity and complete preservation in the exact language of its Revelation.
The Sunnah consists of the teachings, sayings and actions of Prophet Muhammad, sallallaahu ‘alayhi wa sallam, meticulously reported by his Companions, may Allaah be pleased with them. It explains and elaborates the Quranic verses.
Islam Is The Religion of Equality:
There is no discrimination in Islam between people on the basis of color, tribe, race, nationality, etc. since all humans descend from one father and one mother: Aadam, may Allaah exalt his mention, and Eve. Islam teaches that the standard of distinction is righteousness. A verse of the Glorious Quran reads )what means(:"Indeed, the most noble of you in the sight of Allaah is the most righteous."]Quran 49: 13[
Islam Is Your Birthright:
Everybody is born in a state of Fitrah )the inclination to worship One God i.e. pure Monotheism(. To accept Islam is not to turn one's back on all the previous Messengers and Prophets, may Allaah exalt their mention. In fact, it is a reversion to the original Monotheism in which we are all created. As such, Islam is your "birthright." However, the parents or the community converts the child to other faiths or to atheism.
Criteria for Truth:
Are you following the correct belief system? The criteria for true faith are listed as follows:
1. Rational Teachings: Man is a rational being, hence, he should use both reason and intellect to distinguish truth from falsehood.
2. Perfection: Since Allaah is perfect, His Revelation must be perfect without flaw and completely free of any contradiction or error.
3. Scientific: Since Divine Revelation is the absolute truth, it can always withstand the challenge of any kind of knowledge, including human discoveries in the field of science.
4. Inimitable: True Revelation from Allaah is an infallible living miracle that cannot be imitated by any being.
5. Worship of One God: True Revelation should teach the worship of One God who has no partner, sharer, associate or helper in His Divinity )i.e., Creatorship, Lordship, Sovereignty or in any of His Divine Attributes(.
6. Simple, Clear and Just: True Revelation must be simple, clear and just in order to be readily understood by any one, because all humans are equal in the sight of Allaah. His blessings are open to anyone who has the will to obey Him.
To conclude, Islam is not a new religion. It is, in essence, the same message and guidance, which Allaah revealed to all His Messengers, may Allaah exalt their mention, but only reiterated in its comprehensive, complete and final form. It is a continuation and culmination of all the preceding Revelation, because as we know, their origin is one and the same; A verse of the Glorious Quran reads )what means(:"This day I have perfected for you your religion and completed My favor upon you, and have approved for you Islam as religion."]Quran 5: 3[.
Since it is the final message from Allaah that culminates, supersedes and seals all the previous religions, Islam makes it an obligation on every person who clearly hears its Message to accept it and follow it. Another verse of the Glorious Quran says )which means(:"And whoever desires other than Islam as religion – never will it be accepted from him, and he, in the Hereafter, will be among the losers."]Quran 3: 86[
Now, Allaah has shown you the right path and at the same time conferred upon you freedom of choice and will, whether you accept the message of Islam or not is up to you. May the light of truth shine in our hearts and minds. May it lead us to peace and certitude in this life and eternal bliss in the Hereafter.
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Dought & clear, - Ruling on one who says We seek the help of Allaah when the verse“and You (Alone) we ask for help” is recited

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During the prayer, when the person praying behind the imam hears the words “You (Alone) we worship, and You (Alone) we ask for help (for each and everything)” [al-Faatihah 1:5], can he say We seek the help of Allaah?.
Praise be to Allaah.
What the person praying behind the imam must do is to be quiet and listen attentively to the recitation of his imam, because Allaah says (interpretation of the meaning):“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy” [al-A’raaf 7:204].
It is not permissible for him to be distracted from listening attentively to his imam’s recitation, except by reciting al-Faatihah himself, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no prayer for the one who does not recite the Opening of the Book (al-Faatihah).” Narrated by al-Bukhaari (714) and Muslim (595).
As for the members of the congregation saying “We seek the help of Allaah” or repeating the phrase“Iyyaaka na’budu wa iyyaaka nasta’een (You (Alone) we worship, and You (Alone) we ask for help (for each and everything))” [al-Faatihah 1:5], the scholars both in the past and in modern times have pointed out that these are innovations which must be stopped.
Al-Nawawi (may Allaah have mercy on him) said inal-Majmoo’(4/14):
Many of the common people have the habit, when they hear the imam say“Iyyaaka na’budu wa iyyaaka nasta’een (You (Alone) we worship, and You (Alone) we ask for help (for each and everything))”, of saying“Iyyaaka na’budu wa iyyaaka nasta’een (You (Alone) we worship, and You (Alone) we ask for help (for each and everything))”. But this is an innovation which is not allowed. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said, when he was asked about that:
He should listen to him only, and not say “We seek the help of Allaah” or anything else; rather he should listen attentively, because Allaah says (interpretation of the meaning):“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy” [al-A’raaf 7:204].
Majmoo’ Fataawa al-Shaykh Ibn Baaz(29/274).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: There is no basis for the person praying behind the imam to say “We seek the help of Allaah” when the imam says“Iyyaaka na’budu wa iyyaaka nasta’een (You (Alone) we worship, and You (Alone) we ask for help (for each and everything))”, and this is not allowed, because when the imam finishes reciting al-Faatihah, the person praying behind him should say Ameen and this is sufficient, and there is no need for him to say “we seek the help of Allaah.”/- -*-
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Dought & clear, - Fasting on the day of the Mi’raaj andthe day of Shab-e-baraath

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Is the following bid'ah?
1. praying more than 8 rak'ats in taraweeh?
2. fasting on the supposed day of mi'raj( for one who believes that that day is the day of mi'raj and for one who is sure that there is no specific date mentioned in hadeeth but he fasts on that day for the sake of Allah?)
3. fasting on the supposed day of shab'e baraath?
4. is it not bid'ah if some says that they are fasting it as a nafil fasting on the day of shab'e baraath?
some muslim brothers say that the extra prayers we pray after 8 rakat in taraweeh and the fasting on various days such as shabe baraath and mi'raj and meelad un nabi are not bid'ah, because these form of worship is taught to us by prophet(saw) and what is wrong in praying or fasting on any day (other than forbidden days and times).what is the ruling?
5.praying salat tasbeeh nafil? (100 times surat al ikhlas in every rakat)
Praise be to Allaah.
1 – Praying more than 8 rak’ahs in Taraaweeh is not considered to be bid’ah, on the condition that one does not single out certain nights for increasing the number, such as the last ten nights. The number of raka’hs during the last ten nights should be the same as the number during the other nights. The last ten nights should be characterized by making the rak’ahs longer.
2 – Fasting on the day which one believes to be the day of the Mi’raaj is not permissible, and comes under the heading of bid’ah. Even if a person is not sure, but he fasts this day for the sake of being on the safe side, it is as if he is saying, ‘If it is really the day of the Mi’raaj, then I will have fasted it, and if it is not, it will still be a good action that I have done, and if I will not be rewarded for it then I will not be punished.’ This attitude means that a person is committing bid’ah, and he is a sinner who deserves to be punished. But if his fast is not because it is the day of the Mi’raaj, but is rather because it is his habit to fast alternate days, or to fast Mondays and Thursdays, and that happens to coincide with the day known as the day of the Mi’raaj, there is nothing wrong with him fasting it with that intention, i.e., the intention of fasting on Monday or Thursday, or a day on which he usually fasts.
3 – What we have said about fasting on the day of the Mi’raaj also applies to fasting on the day of Shab-e-baraath. If any Muslim says that fasting on the day of the Mi’raaj or on the day of Shab-e-baraath is not bid’ah because the Prophet (peace and blessings of Allaah be upon him) taught us these acts of worship, so what is wrong with fasting any day apart from the days on which it is haraam to fast? Our response to that is:
If the Prophet (peace and blessings of Allaah be upon him) taught us these acts of worship, then where is the evidence (daleel) for singling out the day of the Mi’raaj or any other day for fasting? If there were any evidence that it is prescribed to fast on these two days, no one would be able to say that fasting on these days is bid’ah. But what is apparent is that those who say this mean that fasting is an act of worship in general terms, so that if he fasts he has done an act of worship for which he will be rewarded, so long as it is not on one of the days when fasting is not allowed, such as on Eid. This would be correct if the person who is fasting did not single out a day which he believes is a day of virtue, such as the day of the Mi’raaj or the day of Shab-e-baraath. What makes this the matter of bid’ah is the fact that one is singling out these days. If there was any virtue in fasting these two days, the Prophet (peace and blessings of Allaah be upon him) would have fasted them, and he would have urged us to fast them. It is known that the Companions of the Messenger of Allaah were more keen to do good than we are; if they had known that there was any virtue in fasting these two days, they would have fasted them. Since we find no reports to that effect from them, we know that this is an innovated bid’ah, and the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not a part of this matter of ours (Islam) will have it rejected,” i.e., it will be thrown back on the one who does it. Fasting these two days is an action which we find no report of the Prophet (peace and blessings of Allaah be upon him) enjoining, so it is to be rejected.
4 – The “salat tasbeeh nafil” is to be regarded in the same way as the matter discussed above, in the fullest sense. Acts of worship that have no evidence (daleel) to support them are to be rejected. It has not been proven in the Book of Allaah or in the Sunnah of His Chosen Prophet (peace and blessings of Allaah be upon him) that there is any prayer in which “Qul Huwa Allaahu Ahad” is to be recited 100 times, so doing that is an innovated bid’ah for which the one who does it will be punished.
Allaah knows best./- -*-
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Regards
NAJIMUDEEN M

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