Tag: fatwa

Ruling on Intermingling Boys and Girls In Primary School Education – By Imaam Abdul Azeez Bin Baaz

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said:

All praise and thanks be to Allaah, and Salaah and Salaam be upon Allaah’s Messenger. [See (footnote a) regarding the meaning of Salaah and Salaam upon the Messenger].

I have seen what was written by some writer in Al-Jazirah newspaper, issue number 3754 and dated 4/15/1403 AH, in which it was suggested that males and females mix in primary school. And because of the dire consequences of his suggestion, I see the need to give warning on that. so I say: Indeed intermingling is a means of much evil and great corruption, and it it is not permissible. The Prophet [peace and blessings be upon him] said, “Command your children to pray at the age of seven, and smack them if they don’t pray at the age of ten. And separate their beds (i.e. at the age of ten)”. [Abu Dawood 495] [See (footnote b) about smacking and UK law]

Rather, he [i.e. the Messenger] commanded that their beds are separated, because the proximity of one of them to the other at the age of ten and beyond is a means of indecency due to intermingling between boys and girls, and there is no doubt that having them together in the primary stage every day is a means to that as it is a means to intermingling in later stages. In any case, intermingling between boys and girls in the elementary stages is an evil and it is not permissible because of the various types of evil that it entails. The perfect Sharee’ah conveys the obligation to block the paths to polytheism and sin, and this is shown through many evidences from the verses of the Qur’aan and Prophetic reports, and were it not that this discussion would prolonged, I would have mentioned many of them. Al-Allaamah Ibn al-Qayyim [may Allaah have mercy upon him] – in his book I’laam Al-Muwaqqi’een – mentioned ninety-nine evidences, and my advice to the writer and others is not to suggest that which opens – to Muslims – doors of evil that have been closed. We ask Allaah for guidance and success for all. It is enough for the sensible person (to look) at the great corruption that has occurred in the countries that allowed intermingling between males and females.

As for the need for knowing the suitability of the woman proposed for marriage, then indeed, the Prophet [peace and blessings be upon him] legislated that which is Yashfee [i.e. enough as an upright means as well as fulfils the objective without any harm] as he stated: “If one of you proposes to a woman, then if he is able to look at what makes him desirous of marrying her, then let him do so”. [See (Footnote c)] So, it is legislated for the man to look at her if that is possible – without being in seclusion – before the marriage contract. If that is not facilitated, then he should find someone he trusts amongst the women (i.e. a female relative) to look at the potential spouse and then give him a description of her manners and physical traits. Muslims have been doing this in the past centuries and this has not harmed them. [Ref 1]


[Footnote a]:

Salaah and Salaam Upon The Prophet, and The Du’aa After A’dhaan – Part 1


[Footnote b]: 


What is the law surrounding smacking in England, Wales and Scotland? In England it is legal for a carer or parent to smack their own child to what amounts to “reasonable punishment” according to section 58 of the Children Act 2004. However, any punishment above what is considered “reasonable” is illegal. The problem is, some people don’t know what “reasonable punishment” means – with the age of the child and the force of the smack also being taken into account. Hitting a child in a way which causes wounding, actual bodily harm, grievous bodily harm or child cruelty are all illegal. And the smacking of kids by teachers, nursery workers and child care workers – which was once allowed – is now banned.

It is against the law for a parent or carer to smack their child, except where this amounts to “reasonable punishment”. This defence is laid down in section 58 of the Children Act 2004, but it is not defined in this legislation. Whether a ‘smack’ amounts to reasonable punishment will depend on the circumstances of each case, taking into consideration factors like the age of the child and the nature of the smack. There are strict guidelines covering the use of reasonable punishment and it will not be possible to rely on the defence if you use severe physical punishment on your child which amounts to wounding, actual bodily harm, grievous bodily harm or child cruelty. However, if somebody is employed privately by the child’s parents – for example as a babysitter or nanny – they may be given permission to smack. Because of the confusion surrounding what is or isn’t an offence, the Director of Public Prosecutions for England and Wales has produced a charging standard. For even more serious injuries – resulting in cuts, multiple bruising, fractures, broken bones, broken teeth or loss of conscious – a parent could be charged under Actual Bodily Harm.

Has Scotland banned smacking children? Yes, Scotland has banned smacking children. The Children (Equal Protection from Assault) Act 2019, which came into force on November 7, bans physical punishment and discipline of children. Scottish ministers removed the legal defence of “reasonable chastisement” which allowed parents to smack a child under 16. The Government has even advised Scots who see a parent smacking their child to call 999 and report a crime. Under the headline “if you see someone physically punishing their child”, the advice said: “You should call 999 to report a crime in progress or if a child or young person is in immediate danger. “You can also call the police on 101 if you think a crime has been committed.” Scotland is the first UK nation to ban all physical punishment of children. Sweden became the first country in the world to ban smacking in the home in 1979 when it outlawed corporal punishment.

What is the law in Wales about smacking children? Wales has approved a ban on parents smacking children and is expected to come into force in 2022. Welsh Minister for Children Huw Irranca-Davies says that there is no place for physical punishment of children in a modern and progressive Wales. Wales Online quote him as saying: “The Welsh Government is rightly proud of its record of promoting children’s rights and working to ensure all children in Wales have the best start in life. “As Minister for Children, I’ll work to ensure the rights of every child and young person in Wales are respected so they can grow up to lead happy, healthy lives and to be responsible, active citizens. “When the Rights of Children and Young Persons (Wales) Measure 2011 was passed, it broke new ground. We were brave enough to be the first in the UK, and amongst only a few in Europe and the World, to put such arrangements in place. I’m determined to continue to deliver on this commitment. “Our understanding of what is needed to protect and support children and their families has changed considerably over the years, and societal norms have changed as a result. “It can no longer be acceptable in a modern and progressive society for children to be physically punished. It is right that as a Government, we take action to protect children and support parents to use positive and effective alternatives to physical punishment.” Injuries which could be counted as common assault: Grazes, Scratches, Abrasions, Minor bruising, Swellings, Reddening of the skin, Superficial cuts, A ‘black’ eye

Footnote3: Read here by Shaikh Abu Khadeejah [may Allaah preserve him] https://www.abukhadeejah.com/a-man-who-intends-to-marry-a-woman-should-look-at-her/

[Ref 1: An Excerpt from here: https://binbaz.org.sa/old/3888. paraphrased]

Ruling Regarding Holding Two Friday Prayers Due to Government COVID19 Restrictions – Shaykh Saalih al-Luhaydaan

Bismillaah ar-Rahmaan ar-Raheem

Shaykh Saalih al-Luhaydaan (hafidahullah), Member of the Committee of Senior Scholars of Saudi and Former Chief Council of the Supreme Judicial Court was asked:

Oh Honourable Shaykh, this questioner from Britain says, alhamdulillaah we have a Salafi masjid in the city of Manchester, “Salafi Centre of Manchester” Alhamdulillaah Allah has blessed us in being able to call to Tawheed and the Correct Methodology.

Our Shaykh, this Masjid normally accommodates approximately 400 people for the prayers, and sometimes for the Jumu’ah prayer it is full. However currently, due to the Corona Virus – Allah protect us and you from it – the government has placed conditions in this country restricting mixing in the masjid, it is therefore a must that we have at least a one metre gap between the people praying, this means – especially for the Jumu’ah prayer – that we can only accommodate 100 people.

The question oh Shaykh, is it permissible to establish two Jumu’ah prayers instead of one, so that we can accommodate more people, with the knowledge oh Shaykh, and this is important, that if we did not do this then indeed the people will feel compelled, especially the common folk, to go and pray in the masaajid of the people of innovation, and in this is great danger for their religion, especially with the fact that this country is full of evil misguided groups and their misguiding doubts – Allah’s aid is sought.

And if this is permissible, is it better that we establish the two Jumu’ah prayers with one khateeb or two different khateebs?Please give us fatwa (on this issue), Allah reward you with good.

The Shaykh (Allah preserve him) answered this question saying,

Yes this is permissible in necessity (like the current situation with Covid 19 and the Government restrictions). However it should be done by two separate khateebs, the first Jumu’ah prayer with their imam and khateeb, shortening the length of the khutbah and prayer Jumu’ah, then the other congregation with another imam and khateeb, shortening the Khutbah likewise and praying the Jumu’ah prayer.

Advisory note:
The shaykh also said, it is not allowed for anyone in the first congregation to repeat with the second. Allah knows best.

Question posed: Yawmul Ithnayn 15 Dhuʻl-Qiʻdah 1441 AH 4.00pm Saudi Time: Monday 6th July 2020 2.00pm UK Time

Saying “I Don’t Understand” – Shaykh Uthaymeen

When an Aalim is asked a question it’s befitting that the student of knowledge attentively listens to him and correctly understands the answer. Some students, if they ask a question and are answered, you find him shy to say, “I don’t understand”.

That which is better for a student of knowledge if he doesn’t understand is to say “I don’t understand”, and he should say it respectfully and with good manner towards the scholar. 

Sharh Kitab al-Ilm pg 242

A Brief Reminder Regarding The Internet

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Question to Shaikh Firkoos [may Allaah preserve him]:

It is permissible to install the internet in one’s house?

The Shaikh [may Allaah preserve him] stated: The internet is from those Wasaa’il [i.e. means] that take the same ruling as their aims. And its distinction from the television is that it is controlled based on choice, with the possibility of using a program that can prevent one from accessing sites of corruption and that which corrupts [people]. The internet is not like television because TV programs are imposed and based on a deliberate action plan- and the entire program is not without a call to debauchery, moral decadence and evil manners; [وَاللهُ لاَ يُحِبُّ الفَسَادَ – And Allaah does not like corruption]. [Surah Al-Baqarah’ Aayah 205]

Therefore, the means leading to the best aim is the best means, and the most repugnant aim is connected to the most repugnant means, and there is that which is in between the two. And what remains regarding this affair is the strength of a person’s Eemaan, steadfastness and truthful determination. So, if he is strong in utilising the internet in good, then it is good; but if he fears for the weakness of his Eemaan and [fears] falling into that which Allaah is not pleased with, then he leaves it for the sake of Allaah. [وَمَنْ تَرَكَ شَيْئًا للهِ عَوَّضَهُ اللهُ خَيْرًا مِنْهُ -whoever abandons something for the sake of Allaah, Allaah will replace it for him with something better]. [Abridged and paraphrased. See link: https://ferkous.com/home/?q=fatwa-570 ]


Marriage & Divorce Series: with Conditions, Rulings & Questions | Abu Humayd Salim Ahmed

Marriage & Divorce Series: Rulings, Conditions & Questions

by Abu Humayd Saalim Ahmed

Graduate of  Jaami’at (Universtity) ul-Imam Riyadh

Starts FRI 28th oct

⌚ 8pm

👥 Teacher: Abu Humayd Saalim Ahmed

🏡 Salafi Centre
2 Dudley Street
M8 9DA

🔊 Broadcast LIVE on www.sunnahradio.net

🚪 Brothers and Sisters all welcome!

The Committee of Major Scholars On Imaam Albaanee

The man is known to us to (possess) knowledge and virtue, exalting the Sunnah and giving service to it, and aiding the Madhab of Ahlus Sunnah Wal Jamaa-ah in warning against bigoted partisanship and blind following, and his books are beneficial. However, he is just like others amongst the scholars, he is not infallible; he is correct (at times) and mistaken (at times) and we hope for him two rewards in what he is correct and one reward in what he is mistaken, as established from the Prophet (sallal-laahu-alayhi-wasallam) that he said:

“When a haakim (i.e. a judge or scholar who has reached the station in knowledge making him qualified to perform Ijtihaad) strives to make a ruling and is correct, he receives two rewards, and if he makes a wrong ruling he receives one reward.’

[Fatwa Lajna Daa-ima 12/324-325: Shaikh Abdul Azeez Bin Baaz, Shaikh Abdur-Razzaaq Al-Afeefee,Shaikh Abdullaah Al-Ghudiyaan and Shaikh Abdullaah Bin Qu’ood]

What if he finds out that he did not pray towards the Qibla?


What is the ruling, if after the prayer it becomes clear that it was prayed towards other than the direction of the Qiblah; does it make any difference if this (happened) in a Muslim land or a kaafir land or in the wilderness?



If a Muslim is on a journey or in a land in which it is not easy to find someone to show him the Qiblah, then his prayer is correct even after it becomes clear to him that he did not pray towards the Qibla. But if he was in a Muslim land, his prayer is not correct, because he is able to ask someone to show him the direction of the Qibla, just as he is able to know the direction of the Qibla via the mosques. [Fataawaa Muhimma Tata-allaqu Bis-Salaah: Imaam Abdul Azeez Bin Baaz (rahimahullaah): page:5] 

The Mufti, Shaykh Ghudyaan, Shaykh Fawzaan and Shaykh Bakr Abu Zayd on grave mistakes of Halabi


Fatwa no. 21517

Q: Some people ask about the two books entitled “Al-tahdhir min Fitnat Al-takfir (the Warning Against the trial of Pronouncing Disbelief)” and “Sayhat Nadhir (the Cry of the Warner)” compiled by `Aly Hasan Al-Halaby The two books call to the Madh-hab (school of jurisprudence) of Irja’, which holds that actions are not a fundamental condition upon which the soundness of Iman (Faith) depends, and relate this opinion to Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream). The author based the two books on distorted transmissions from the Shaykh of Islam Ibn Taymiyyah Al-Hafizh Ibn Kathir, and others (may Allah be merciful with them all). The advisors hope to see clarifications of the material of the books so that readers will be able to differentiate between truth and falsehood.

A: After studying the two books, the Committee found that the book entitled Al-Tahdhir min Fitnat Al-Takfir, compiled by `Aly Hasan Al-Halaby where he added to the sayings of scholars in the introduction and commentaries, includes the following:

1. The author based the book on the invalid and innovated Madh-hab of Al-Murji’ah (a deviant Islamic sect), who limit Kufr (disbelief) to denial, rejection, conscious Istihlal (believing that what is prohibited is to be made lawful) as seen on page 6, commentary 2, and also page 22. This opinion opposes that of Ahl-ul-Sunnah wal-Jama`ah who believe that doctrinal disbelief, actions, statements, and/or doubt entail Kufr.

2. The author distorted facts when transmitting from Ibn Kathir (may Allah be merciful with him) from Al-Bidayah wal Nihayah 13/118, where he stated in his commentary in page 15 – as cited

(Part No. 2; Page No. 138)

from Ibn Kathir: “Verily, Genghis Khan claimed that Al-Yasiq was revealed by Allah and that is why they were regarded as Kafirs (disbelievers).” When referring to the stated page, the saying claimed to be Ibn Kathir’s (may Allah be merciful with him) was not found.

3. He fabricated lies against the Shaykh of Islam Ibn Taymiyyah (may Allah be merciful with him) in pages 17-18, where he falsely related to him the claim that ruling by other than what Allah has revealed was not considered Kufr by Shaykh-ul-Islam unless it is done out of knowledge, belief, and Istihlal. This is sheer fabrication against the Shaykh of Islam Ibn Taymiyyah (may Allah have mercy on him), who promoted the Madh-hab of the Salaf (righteous predecessors), Ahl-ul-Sunnah wal-Jama`ah, which is already mentioned; however, this is the Math-hab of Al-Murji’ah.

4. He fabricated the meaning intended by the knowledgeable Shaykh Muhammad ibn Ibrahim (may Allah be merciful with him) in his treatise “Tahkim Al-Qawanin Al-Wad`iyyah” (Seeking the Rulings of Man-made Laws), as he falsely claimed that the Sheikh considers conscious Istihlal a condition for Kufr, although the statements of the Sheikh plainly indicate that he followed the opinion of Ahl-ul-Sunnah wal-Jama`ah.

5. He commented on the statements of the people of knowledge and implied that these statements mean what they do not mean, as in page 108, commentary 1; page 109,

(Part No. 2; Page No. 139)

commentary 21; and page 110, commentary 2.

6. The book also lessens the sin of ruling by other than what Allah has revealed, particularly on page 5, commentary 1, claiming that paying special attention to enforcing Tawhid (belief in the Oneness of Allah) in this area is considered an imitation of the Rafidah (a Shi`ah group denying the caliphates of Abu Bakr Al-Siddiq and `Umar ibn Al-Khattab and making accusations against them and many other Companions of the Prophet), and this is a grave mistake.

7. On examining the second book entitled “Sayhat Nadhir”, the Committee found that it is a supporting tool for the contents of the first book. Accordingly, the Permanent Committee believes that it is not permissible to print, publish, or distribute the two books because of the falsehood and fabrications they contain. We advise the author to fear Allah for himself and for Muslims, especially the youth, and endeavor to acquire knowledge of the Shari`ah (Islamic law) at the hands of scholars trusted for their knowledge and beliefs. Knowledge is a trust which should not be spread unless it is in accordance with the Qur’an and the Sunnah (whatever is reported from the Prophet). The author must renounce these opinions and highly shameful approaches in distorting the statements of the people of knowledge. It is known that returning to the truth is a virtue and a cause of dignity for Muslims.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Permanent Committee for Scholarly Research and Ifta’


Member                 Member                       Member                                                 Chairman

Bakr Abu Zayd   Salih Al-Fawzan      `Abdullah ibn Ghudayyan           `Abdul-`Aziz ibn `Abdullah Al Al-Shaykh


Praying Behind an Imaam Who has defects (in his recitation)


There is a masjid whose Imaam is a Haafidh of the Qur’aan and he has good understanding in the issues of the prayer, except that there are some defects on his tongue (i.e. in his pronunciation); but he is from a non-Arab country. Is his Imaamship valid alongside the fact that there are those with a clearer tongue than him?


I say: (If) he is not able to pronounce the (letters and sentences) of the clear Arabic language, then he may (read) some of the verses with other than its intended (meaning), such as substituting(ر) with a ( غ ) or a (ح) with a (ه )- saying: (الرهمن), which is similar to what some non-Arabs do; saying: الهمد لله and substituting the (ح) with a (ه); [(saying) الهمد لله رب العالمين instead of الحمد لله رب العالمين] or substituting (ر ) with a ( غ) and what is similar to it; then it is not permissible to pray behind such a person, rather he should learn because the meaning of (what he recites) is the opposite.

And if his defects do not change the meaning, then there is no harm in praying behind him. (If) his defects changes the meaning, it is obligated on him to rectify his tongue (i.e. his pronunciation) by learning the Arabic language. It is obligatory to get other people to be Imaam if he changes the meaning (in his recitation).

[Al-Fataawaa Wad-Duroos Fil Masjidil Haraam of Shaikh Abdullaah Bin Humaid (rahimahullaah) Muhammad page:315-316]

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