Is Allah above the throne? - Shaykh Mohammad Yasir

Visiting the blessed grave of Nabi Sallalahu Alayhi Wasallam

Question:

I want to ask that is it permissible to travel only with the intention of visiting the grave of Nabī Sallallāhu Alaihi Wa Sallam or when we go to Medina, our primary intention should be to visit the Masjid of Nabī Sallallāhu Alaihi Wa Sallam and in addition we can visit the grave.

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

Nabī Sallallāhu Alaihi Wa Sallam was sent to this Dunyā as a Mercy to mankind. Through his presence and efforts, Allāh Ta’ālā eradicated and illuminated the darkness that existed in the world.

The reverence and love for Nabī Sallallāhu Alaihi Wa Sallam is a deeply rooted part of a Muslim’s Imān. Because of the uncountable favors of Nabī Sallallāhu Alaihi Wa Sallam upon the Ummah, the Ummah is highly indebted to him.

The demand of love is that the lover remains restless in anticipation of visiting his beloved. True lovers experience such an ecstasy and joy in visiting the blessed grave of Nabī Sallallāhu Alaihi Wa Sallam that is beyond the scope of description.

Unfortunately, many have the misconception that to visit Medīnah with the Niyyah of only visiting the blessed grave of Nabī Sallallāhu Alaihi Wa Sallam is impermissible. Besides the many juridical texts that prove its permissibility, one can logically comprehend its permissibility. When the blessed city of Medīnah and the blessed Masjid of Nabī Sallallāhu Alaihi Wa Sallam gained their sanctity because of the presence of Nabī Sallallāhu Alaihi Wa Sallam, it would be illogical to conclude that the intention of visiting Medīnah Munawwarah and Masjid al-Nabawī is permissible but intending the blessed grave of Nabī Sallallāhu Alaihi Wa Sallam is impermissible.

In conclusion, to visit Medīna Munawwarah with the intention of visiting the blessed grave of Nabī Sallallāhu Alaihi Wa Sallam is undoubtedly permissible. In fact, the experts and Jurists have stated that it is more appropriate to visit Medīnah Munawwarah only with the Niyyah of visiting the blessed grave of Nabī Sallallāhu Alaihi Wa Sallam as this is to display a higher degree of honor and reverence. [1]

And Allah Ta’āla Knows Best

Abdul Azīm bin Abdur Rahman,
Student Darul Iftaa
U.S.A.

Checked and Approved by,
Mufti Ebrahim Desai.

[1] الأولى في الزيارة تجريد النية لزيارة قبره صلى الله عليه وسلم (حاشية الطحطاوي علي مراقي الفلاح)

فتاوي دار العلوم زكريا, ج 3، ص 478، زمزم

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The Islamic Perspective of Reading Harry Potter and Other Novels

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykumwa-rahmatullāhiwa-barakātuh.

Islam emphasizes to preserve and conserve one’s Iman. A Muslim’s Iman is his most important asset and should be unwavering, steadfast and resolute. Anything that may compromise one’s Iman should be avoided.

Reading fiction/ fantasy is in itself not impermissible. However, it is an undeniable and incontrovertible fact that everything a person reads affects a person psychologically and at times even physically. Books and literature have the power to bring out all sorts of emotions and reactions in people; laughter, frowning, shrieking out, worrying, rejoicing, mourning and an array of emotions. Some books are so powerful that they leave an impression in a person’s life; the way one talks, acts and conducts oneself with other people. Reading takes people away from reality. It places a person in the middle of a situation so vivid that the person doesn't even know what is going on in the real world. They capture a person’s imagination and heart through a combination of captivating and engrossing plots and characters; so much so that the characters take up their own place in one’s head.

A well-written book has the ability to affect ones moral code; it can blur the lines between what is right and wrong, moral and immoral, acceptable and outright unethical. If a person feels that a book is impacting him in a negative way; affecting ones Iman or psychologically; the person should immediately stop reading the book.

Harry Potter is a series that has its basis deep rooted in magic; something that is expressly prohibited to learn and practice in Shariah. It should be kept in mind that in Islam, there is no differentiation or separation in magic; no ‘good magic’ in contrast to ‘dark arts’. All magic is prohibited. If a person upon reading this series; or any other series; starts to revere, admire and become in awe of magic, he should stop as this is in conflict with a Muslim’s beliefs.

One may read such books to increase ones linguistic skills on condition the reading does not affect ones Imani (religious) values and thinking. If ones Imani values and thinking will be wrongly influenced, then it is prohibited to read such books.
And Allah Ta’āla Knows Best

Saanwalibn Muhammad,

Student Darul Iftaa
UK

Checked and Approved by,
Mufti Ebrahim Desai.

[1] …أو يقامر بالنرد والشطرنج". لأن كل ذلك من الكبائر، وكذلك من تفوته الصلاة للاشتغال بهما، فأما مجرد اللعب بالشطرنج فليس بفسق مانع من الشهادة، لأن للاجتهاد فيه مساغا.
)الهداية، ج3، ص123، دار احياء التراث العربي (

[2]وَيكرهُ اللّعب بالنرد وَالشطْرَنْجوَالْأَرْبَعَة عشر وكل لَهو لقَوْلهعَلَيْهِ السَّلَام مَا أَنا من دَد وَلَا الدَّد مني…وَهَذَا إِذا لم يكن فِيهِ قمارفَأَما إِذا كَانَ فِيهِ قمار فَهُوَ حرَام مَحْض لثُبُوت حرمته بِنَصّ
)تحفة الفقهاء، ج3، ص344، دار الكتب العلمية (

وَيُكْرَهُ اللَّعِبُ بِالشِّطْرَنْجِ وَالنَّرْدِ وَثَلَاثَةَ عَشَرَ وَأَرْبَعَةَ عَشَرَ وَكُلُّ لَهْوٍ ما سِوَى الشِّطْرَنْجِ حَرَامٌ بِالْإِجْمَاعِ وَأَمَّا الشِّطْرَنْجُ فَاللَّعِبُ بِهِ حَرَامٌ عِنْدَنَا وَاَلَّذِي يَلْعَبُ بِالشِّطْرَنْجِ هل تَسْقُطُ عَدَالَتُهُ وَهَلْ تُقْبَلُ شَهَادَتُهُ فَإِنْ قَامَرَ بِهِ سَقَطَتْ عَدَالَتُهُ ولم تُقْبَلُ شَهَادَتُهُ وَإِنْ لم يُقَامِرْ لم تَسْقُطْ عَدَالَتُهُ وَتُقْبَلُ شَهَادَتُهُ ولم يَرَ أبو حَنِيفَةَ رَحِمَهُ تَعَالَى بِالسَّلَامِ عليهم بَأْسًا وَكَرِهَ ذلك أبو يُوسُفَ وَمُحَمَّدٌ رَحِمِهِمَا اللَّهُ تَعَالَى تَحْقِيرًا لهم كَذَا في الْجَامِعِ الصَّغِيرِ
) الفتاوى الهندية، ج5، ص352، دار الفكر (

( وَ ) كُرِهَ تَحْرِيمًا ( اللَّعِبُ بِالنَّرْدِ وَ ) كَذَا ( الشِّطْرَنْجِ ) بِكَسْرِ أَوَّلِهِ وَيُهْمَلُ وَلَا يُفْتَحُ إلَّا نَادِرًا وَأَبَاحَهُ الشَّافِعِيُّ وَأَبُو يُوسُفَ فِي رِوَايَةٍ وَنَظَمَهَا شَارِحُ الْوَهْبَانِيَّةِ فَقَالَ : وَلَا بَأْسَ بِالشِّطْرَنْجِ وَهِيَ رِوَايَةٌ عَنْ الْحَبْرِ قَاضِي الشَّرْقِ وَالْغَرْبِ تُؤْثَرُ وَهَذَا إذْ لَمْ يُقَامِرْ وَلَمْ يُدَاوِمْ وَلَمْ يُخِلَّ بِوَاجِبٍ وَإِلَّا فَحَرَامٌ بِالْإِجْمَاعِ .
) رد المحتار، ج6، ص394، دار الفكر(

( قَوْلُهُ أَمَّا الشِّطْرَنْجُ فَلِشُبْهَةِ الِاخْتِلَافِ ) أَيْ اخْتِلَافِ مَالِكٍ وَالشَّافِعِيِّ فِي قَوْلِهِمَا بِإِبَاحَتِهِ ، وَهُوَ رِوَايَةٌ عَنْ أَبِييُوسُفَ ، وَاخْتَارَهَا ابْنُ الشِّحْنَةِ .
أَقُولُ : هَذِهِ الرِّوَايَةُ ذَكَرَهَا فِي الْمُجْتَبَى وَلَمْ تَشْتَهِرْ فِي الْكُتُبِ الْمَشْهُورَةِ ، بَلْ الْمَشْهُورُ الرَّدُّ عَلَى الْإِبَاحَةِ ، وَابْنُ الشِّحْنَةِ لَمْ يَكُنْ مِنْ أَهْلِ الِاخْتِيَارِ سَائِحَانِيٌّ ، وَانْظُرْ مَا فِي شَرْحِ الْمَنْظُومَةِ الْمُحِبِّيَّةِ لِلْأُسْتَاذِ عَبْدِ الْغَنِيِّ ا هـ .
) رد المحتار، ج5، ص483، دار الفكر (

( ولا من يقامربالشطرنج ) لأنه حرام . أما نفس اللعب لا يسقط العدالة لمكان الاجتهاد إلا أن تفوتهالصلاة أو يحلف عليه كذبا
) الاختيار لتعليل المختار، ج2، ص128، دار الكتب العلمية(
أو يلعب بالنرد من غير شرط المقامرة أو تفويت الصلاة أو يقامر بالشطرنج أو تفوته الصلاة بسببه أي بسبب الشطرنج لظهور الفسق بتركه الصلاة وكذا بالمقامرة أما بدونهما لا يمنع العدالة لأن للاجتهاد فيه مساغا لقول مالك والشافعي بإباحته وهو مروي عن أبي يوسف واختارها ابن الشحنة إذا كان لإحضار الذهن واختار أبو زيد حله
وفي النوازل سئل أبو القاسم عمن ينظر إلى لاعبه من غير لعب أيجوز فقال لن يصير فاسقا وقد سوى بين النرد والشطرنج في الكنز فقال أو يقامر بالنرد والشطرنج وليس كذلك والحاصل أن العدالة إنما تسقط إذا وجد واحد من خمسة القمار وفوت الصلاة بسببه وإكثار الحلف عليه واللعب به على الطريق أو يذكر عليه فسقا وإلا فلا بخلاف النرد فإنه مسقط مطلقا كما في البحر وإنما لم يذكر الثلاثة الأخيرة لأنها معلومة فلا تساهل في تركها
) مجمع الأنهر في شرح ملتقى الأبحر، ج2، ص199، دار إحياء التراث العربي (

وَيكرهُ اللّعب بالنرد وَالشطْرَنْج وَالْأَرْبَعَة عشر وكل لَهو
) الجامع الصغير وشرحه النافع الكبير لمن يطالع الجامع الصغير، ج1، ض482، عالم الكتب (

Disclaimer : The questions we send out on our mailing data are queries received from Questioners. We either take permission from the sender to send the question out as-is, or we change the important characteristics of the question to maintain confidentiality.

_______________________________________________________
~ Darul Iftaa ~
35 Candella Rd. , Sherwood, Durban. South Africa
Ph. 031-207-5772 Cell: 072-786-4923 Email : admin@daruliftaa.net
Web: http://www.daruliftaa.net , http://www.mahmudiyyah.com