Question:

Allaah Almighty says: And no living creature is there on earth but its provision is due from Allaah. [1] Here, Allaah Almighty imposed upon Himself the feeding of every living creature on earth, be it a person, creature or whatever it is. How do we explain droughts and famines that take place in the African Continent?
Answer:

The verses meaning is clear; however, whatever Allaah Almighty decrees in terms of disaster or drought, then it may only hurt a person when his decreed time and provision have expired. But whoever still has life and provision written for him, Allaah Almighty directs that provision to him, in many ways - some of which a person may know and some of which he does not, for Allaah Almighty says: And whoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty. And He will provide for him where he never could imagine. [2]

And: And so many a living creature there is, that carries not its own provision! Allaah provides for it and for you. [3]

And the Messenger of Allaah said. A person does not die until he takes his full share of provision and time. [4] May Allaah guide us all to what is right.

[1] Hud 11:6. [2] At-Talaq 65:2,3. [3] Al-Ankabut 29:60 [4] Musnad Al-Bazzar no. 2914 and Ibn Majah no. 2144

Shaykh `Abdul-`Azeez Bin Baz

Fatawa Islamiyah Vol. 7 Page 109

Question:

I donated some money at work to a worthy cause, but only because I was afraid of embarrassing myself in front of my supervisor. If the matter were in my hands, I would not have given even half a penny. Will I be rewarded for this donation just as if I had given it with a pleased heart? Please support your answer with a proof.
Answer:

If the matter is as you described it, you will not be rewarded because you did not intend Allaahs pleasure by giving that donation; rather, you gave it for your supervisor because you were afraid of him. The Messenger of Allaah said in an authentic Hadith, Deeds are by their intentions; indeed, every person will get what he intended. [1]
[1] Al-Bukhari no. 1 and Muslim no. 1907.

Permanent Committee for Research and Verdicts
Fatawa Islamiyah Vol. 8 Page 104

Question:

When I go out on excursions with a group of friends, I take pictures to keep them as mementos. What is the ruling on taking pictures for this purpose?
Answer:

The ruling is this practice is that it is unlawful, that is, if the picture is taken of something with a sole (a human or an animal), The Prophet (sallallaahu alaihi wa sallam) said: The people who will be most severely punished on the Day of Judgement will be the picture-makers. [1] The Prophet (sallallaahu alaihi wa sallam) also cursed those who make pictures. As for taking pictures of things without a soul - a car, a plane, a tree, etc., - there is no harm in that. And with Allaah is the facilitation to do what is right.
[1] Al-Bukhari no. 5950 and Muslim no. 2109.

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Vol. 8 Page 125

Question:

I argued with some of those who deem as lawful praying in cemeteries, and in the mosque which contains a grave, or graves. I defeated them by using the clear and authentic proofs. But they said: Where did Aishah pray after the Prophet died? And was his grave in the house or outside? They also said: How could the Prophet (sallallaahu alaihi wa sallam) with Companions pray in Al-Masjid Al-Haram were Hajar, the wife of Ibrahim, and other Prophets were buried? Is it true that Aishah, may Allaah be pleased with her, prayed in her room after the death of the Prophet (sallallaahu alaihi wa sallam), and the fact that the graves of Hajar and Ibrahim and other Prophets are in Al-Masjid Al-Haram?
Answer:

It is authentically reported in Al-Bukhari and Muslim that Aishah, may Allaah be pleased with her, said that the Messenger of Allaah said in his death sickness: The curse of Allaah is upon Jews and Christians who turned the graves of their Prophets into praying places. [1]

Aishah, may Allaah be pleased with her, said: He was warning against what they do. Had it not been for that he would have raised his grave, but he hated it to be taken as a mosque. In another version: But it was feared that it would be taken as a mosque. And in the narration of Bukhari: But I fear that it would be taken for a mosque. [2]

With this we know that it is not permissible to pray in mosques that include graves, and building them is unlawful. As for the inquirers question, Where did Aishah pray after the Prophet (sallallaahu alaihi wa sallam) was buried in her room, or whether his grave is outside or inside the house? The answer is that Aishah was of those who narrated the traditions that signify the prohibition of taking graves of taking graves for mosques.

This indeed reflects the wisdom of Allaah, the Exalted. Hence we know that she did not pray in the room which contained the graves. Had she prayed in it, she would have opposed those traditions that she reported, and that would not befit her. As to whether Hajar or some Prophets are buried in Al-Masjid Al-Haram, we do not know of any proof of this assertion.

[1] Al-Bukhari no. 1330 and Muslim no. 531 [2] Al-Bukhari no. 1330

Permanent Committee for Research and Verdicts
Fatawa Islamiyah Vol. 1 Page 80

Question:

A man built a mosque and he directed his family to place his grave in the mosque (after his death). Then he died and he was buried in the mosque in front of the Qiblah. And the distance between the grave and the worshippers is only one meter. I request your advice in this matter.
Answer:

This grave must be removed from the mosque and placed far away from the mosque, in the local cemetery, because its presence in the mosque is an incitement to commit Shirk. Being that it is in the direction of the Qiblah makes it all the more extreme, for it is nearer still to associating partners with Allaah, by worship of the graves inhabitant.

The rule on this has been expounded in the Hadith narrated by the two Shaikhs, on the authority of Abu Hurairah, may Allaah be pleased with him, in which he said: May Allaah destroy the Jews and Christians, they took the graves of their Prophets as places of worship. [1]

Muslim narrated that the Prophet (sallallaahu alaihi wa sallam) said: Do not sit on the graves and do not pray towards them. [2]

Muslim also narrated that the Prophet (sallallaahu alaihi wa sallam) said: Verily, those before you used to take the graves of their Prophets and their righteous folk as places of worship, so do not take the graves as places of worship, for I forbid you to do so. [3]

May peace and blessings of Allaah be upon our Prophet Muhammad and upon all his family and Companions.

[1] Al-Bukhari no. 437 and Muslim no. 530 [2] Muslim no. 972 and Abu Dawud no. 3229 [3] Muslim no. 532

Permanent Committee for Research and Verdicts
Fatawa Islamiyah Vol. 1 Page 180

Question:

There is a man who says that some of the Islamic laws need to be revised and that they need to be changed as they are not suitable for these times, such as the laws of inheritance, which grant two shares to the male. What is the Islamic ruling on those who say such things?
Answer:

The laws which Allaah has ordained for His creatures and which He has explained in His Book, or in the words of His truthful Messenger - may the best of peace and blessing from his Lord be upon him - such as the laws of inheritance, the five prayers, Zakah, fasting and such like, which Allaah has elucidated for His creatures and upon which the whole community (of Muslim scholars) agree may not be rejected by anyone, nor may they be altered, for they are laws established for the whole community in the time of the Prophet (sallallaahu alaihi wa sallam) and afterwards until such time as the Hour is established.

This includes favouring the male children and their sons, the brothers of the parents, and of the father (by two shares), Because Allaah, the Most Glorified, the Most High has made it clear in His Noble Book and the Muslim scholars are in complete agreement over it. Therefore it is incumbent to do it, with faith and belief.

And whoever claims that something else is better is a disbeliever, as is the one who claims that it is permissible to act in defiance to it, because he has rejected Allaah and His Messenger (sallallaahu alaihi wa sallam) and the consensus of the scholars, and it is a duty of those placed in authority to order him to turn to Allaah in repentance if he is a Muslim; he either does so or he should be killed as a disbelieving apostate from Islam. The Prophet (sallallaahu alaihi wa sallam) said:
Whoever changes his religion, kill him. [1] We ask Allaah to protect us and all of the Muslims from trials and disobedience to the pure Islamic law.

[1] Al-Bukhari no . 3017 , Abu Dawed no . 4351 , Ibn Majah no . 2535 and Ahmad 1 :282

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Vol.1 Page 217

Question:

Some people consider that it is an obligation upon the Muslim to blindly follow one of the four well known schools of Islamic Jurisprudence in order for their acts of worship and their deeds to be correct. Yet the Mathhab of the Shiites is not included amongst them, not even the Mathhab of the Zaidi Shiites. Does your Eminence agree with the absoluteness of this view, and thus prohibit the blind following of the Mathhab of the Shiites, such as the Imamate of the Ithna Ashriyyah? [1]
Answer:

It is an obligation upon the Muslim to follow what came from Allaah and His Messenger (sallallaahu alaihi wa sallam), if he is able to infer the legal rulings himself; if he is unable to do so, he should ask the people of knowledge regarding what troubles him in the matter of his religion. He should make enquiries of the most knowledgeable with whom he is able to make contact, so that he may ask him, either in person, or in writing.

It is not permissible for the Muslim to blindly follow the Shiite Imamate Mathhab, nor the Zaidi Mathhab, nor any other such like Mathhab from the people of innovation, such as the Khawarij [2] the Mutazilah, [3] the Jahmiyyah [4] and others. As for belonging to one of the four well known Mathhabs, there is no objection to this, so long as he is not a fanatical follower of the Mathhab to which he belongs and does not dispute (authentic) evidence on account of it.
[1] Ithna Ashriyyah: A large group of Shiites who believe that twelve particular Imams posses greater knowledge and powers than even the Prophets and angels. [2] Khawarij: An extreme sect, who claims that committing major sins take one out of the fold of Islam, and that those who do so, will be in the Hell-Fire for all eternity. [3] Mutazilah: A deviant sect, who introduced speculative dogma into Islamic beliefs. [4] Jahmiyyah: A heretical sect founded by Jahm bin Safwan, who denied Allaahs Names and Attributes.

Permanent Committee for Research and Verdicts
Fatawa Islamiyah Vol. 1 Page 330

Question:

Is Iblis, may Allaah curse him, an angel or from other than them? And if he is from other than them what is the type of seclusion in Allaah's Words: All the angels prostrated themselves, except Iblis. [1]?
Answer:

It should be known that the angels are creatures of Allaah. He created them from light, they never disobey Him, and do as He says. As for Iblis (Satan), Allaah mentioned that he was amongst the Jinn, Allaah says: ...and when We said to the angels, prostrate yourselves to Adam, they all did, except Iblis who was from the Jinn, who transgressed the command of his Lord.[2]

Allaah mentions in the Qur'an what Iblis said when He commanded him to prostrate himself to Adam. He said: You created me from Fire, and You created him from clay! [3]

As for the type of seclusion, in His Words: All the angels prostrated themselves, except Iblis. [4]

It is a separate seclusion, as one may say: Everyone came except for a donkey. There are some people of knowledge who say Iblis, may Allaah curse him, is an angel except that he disobeyed Allaah, the Exalted, and insisted on being disobedient. Iblis deserved the curse of Allaah till the Day of Requital.

[1] Al-Hijr 15:30-31 [2] Al-Kahf 18:50 [3] Sad 38:76 [4] Sad 38:73-74

Permanent Committee for Research and Verdicts
Fatawa Islamiyah Vol. 1 Page 96

Question:

Some people in my country worship other than Allaah, Glorious is He. They have a traditional custom that whenever a person dies they kill a cow or a sheep or any animal. After killing it, they distribute its meat among some Muslims who live around them. But those Muslims refuse to accept it, saying it is unlawful. Thereupon they told those Muslims, Take a cow and kill it in your own way, so that it will be a charitable gift on behalf of the dead person, who worshipped other than Allaah, the Exalted. Is it permissible for us to take that cow and slaughter it, according to our Islamic ritual, and distribute its meat to Muslims, or not? Would accepting a cow on our part be considered as participating in their customs?
Answer:

Worshipping other than Allaah in terms of making vows or seeking aid from other than Allaah, from dead, absent people, trees, or the like constitutes Shirk. Those who refused to take the meat of the cows that are slaughtered by those who do not worship Allaah, for their dead, did the right thing. There is no harm in taking live cows to be slaughtered according to the Islamic method, without intending slaughtering it at the time of the death of that person.

This is not considered as taking part in their innovation, and should not be intended as an act of charity on behalf of the dead person, if such a person worshipped other than Allaah. If they intend timing its slaughter with the death of that person, and join the procession of the funeral, then it would not be permissible to accept such an animal, because it will be considered as sharing their innovation. May Allaah exalt the mention of our Prophet Muhammad, his household, and Companions and render them safe from evil.

Permanent Committee for Research and Verdicts
Fatawa Islamiyah Vol. 1 Page 33

Question:

What is the final destination of those who lived during the period of the Messenger of Allaah, Isa, upon him be peace, and before the beginning of the mission of our Messenger, Muhammad (sallallaahu alaihi wa sallam), and they are considered to belong to Ahlul-Fitrah?
Answer:

The correct statement is that Ahlul-Fitrah are divided into two categories: The first category is the one before whom the evidence is established, and he recognised the truth, yet followed what he found his forefathers following. In this case, there is no excuse for him and he is among the inhabitants of the Fire. As for the one whom the evidence has not been established, his matter is for Allaah, the Almighty and Majestic to decide, and we do not know his final destination.

This is because we do not know of a Shariýah text for that case. But in the case of one about whom it is confirmed that he will be in the Fire based upon authentic evidence, then he is in the Fire.

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah Vol. 1 Page 228