Is saying “Sadaqa Allaahu al-`Azeem” after reciting from Qur’aan, bid`ah?

Question: Is saying Sadaqaallahu Al Azim after reciting or quoting from the Qur’an an innovation, and if it is, how was it introduced?

Answer: Praise be to Allaah.

Many people have the habit of ending a recitation from the Qur’aan with the words “Sadaqa Allaahu al-‘Azeem (Almighty Allaah has spoken the truth),” but this has no basis in Islam because the Prophet (peace and blessings of Allaah be upon him) did not do it, nor was it the custom of the Sahaabah (may Allaah be pleased with them), and it was unknown among the Taabi’een (the generation after the Sahaabah). This custom arose in later times because some reciters would say these words, on the basis of the aayah: “Say: Allaah has spoken the truth” [Aal ‘Imraan 3:95 – interpretation of the meaning], and people liked this. But this istihsaan (being liked) should be rejected, because if this was really something good, the Prophet (peace and blessings of Allaah be upon him), the Sahaabah and the Taabi’een – the salaf or first and best generations of the ummah – would not have neglected to do it.

The aayah “Say: Allaah has spoken the truth” (Aal ‘Imraan 3:95 – interpretation of the meaning) does not mean that these words should be said at the end of any reading or recitation. If that were the case, He would have said, “When you finish reading, say ‘Allaah has spoken the truth,’” just as He said (interpretation of the meaning): “So when you want to recite the Qur’aan, seek refuge with Allaah from Shaytaan (Satan), the outcast (the cursed one).” [al-Nahl 16:98]

The aayah which the innovators use to support their practice of saying “Sadaqa Allaah” after reciting Qur’aan was actually revealed in the context of confirming what was said about how all food had been lawful to Bani Isra’eel except what Isra’eel had made unlawful for himself. Allaah said (interpretation of the meaning): “… Say (O Muhammad): ‘Bring here the Tawraat (Torah) and recite it, if you are truthful.’ Then, after that, whosoever shall invent a lie against Allaah, such shall indeed be the zaalimoon (disbelievers). Say (O Muhammad), ‘Allaah has spoken the truth; follow the religion of Ibraaheem (Islamic monotheism, i.e., he used to worship Allaah alone), and he was not of al-mushrikeen (polytheists).” [Aal ‘Imraan 3:93-95]

If this aayah meant that these words should be said after reciting from the Qur’aan, the first one to know and do this would have been the Messenger of Allaah (peace and blessings of Allaah be upon him). Because this is not the case, we know that this is not what was meant.

In conclusion, therefore, saying “Sadaqa Allaahu al-‘Azeem” after reciting Qur’aan is an innovation, and the Muslim should not say it.

But believing that Allaah has spoken the truth is obligatory, and whoever disbelieves or doubts the truth of what Allaah has said is a kaafir who is outside of the pale of Islam. We seek refuge with Allaah from that.

If a person says “Allaah has spoken the truth” on certain occasions, such as when something He has foretold comes to pass, affirming the truth of what He has said, then this is permissible, because something similar has been reported in the Sunnah. The Prophet (peace and blessings of Allaah be upon him) was giving a speech, and al-Hasan and al-Husayn came along, so he came down from the minbar, picked them up and put them in from of him, then he said: “Indeed Allaah has spoken the truth: ‘Your wealth and your children are only a trial…’ [al-Taghaabun 64:15 – interpretation of the meaning].”

[Izaalat al-sitaar ‘an al-jawaab al-mukhtaar by Ibn ‘Uthaymeen, 79-80]

The “prayer of need” and “prayer for memorising the Qur’aan”

Question: I have heard about the “prayer of need” (Salaat al-Haajah) and the “prayer for memorising the Qur.aan”. Are these actual prayers or not?

Answer:  Both of them are not correct. There is no such thing as “prayer of need” or “prayer for memorising the Qur.aan.” This is because these kinds of acts of worship can only be confirmed through legal evidences. Neither of these have any evidences for them that can be considered proofs and acceptable in Islaamic Law. Therefore, they are not sanctioned by Islaamic law.

[Shaykh Ibn ‘Uthaymeen, Fataawa al-Mar.ah]

Published: 18 October 1999

The ruling concerning celebrating birthdays

Question: What is the ruling concerning celebrating birthdays?

Answer: Celebrating birthdays has no source whatsoever in the pure Sharee’ah. In fact, it is an innovation, since the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) said:

((Whoever introduces anything into this matter of ours that does not belong to it shall have that action rejected)). This was recorded by both al-Bukhaaree and Muslim.

In a version recorded by Muslim and by al-Bukhaaree in definitive muallaq form:

((Whoever performs a deed which is not in accord with our affairs, that deed is rejected)).

It is well-known that the Prophet (sal-Allaahu `alayhe wa sallam) did not celebrate his birthday at all during his lifetime nor did he ever order it to be celebrated. Nor did he teach such to his Companions. Therefore, the rightly-guided caleephs and all of his Companions did not celebrate it. They are the most knowledgeable of the people concerning his sunnah and they are the most beloved to the Prophet (sal-Allaahu `alayhe wa sallam). They were also the most keen upon following whatever the Prophet (sal-Allaahu `alayhe wa sallam) brought. Therefore, if one is supposed to celebrate the Prophet’s birthday, this would have been made evident at their time.

Similarly, not one of the scholars of the best generations celebrated his birthday nor did they order it to be done. Therefore, it is known from the above that such a celebration is not from the Law that Allaah sent Muhammad (sal-Allaahu `alayhe wa sallam) with. We ask Allaah and all Muslims to witness that if the Prophet (sal-Allaahu `alayhe wa sallam) had done so or ordered such to be done, or even if his Companions had done so, we would rush to do it and call others to do it. This is because, and all praises are due to Allaah, we are the most keen in following his sunnah and respecting his commands and prohibitions.

We ask Allaah, for ourselves and for all of our brethren Muslims, steadfastness upon the truth, avoiding everything that differs from Allaah’s pure Sharee’ah. Verily, He is Generous and Noble.

Shaykh Ibn Baaz
Fataawa al-Mar.ah

Celebrating the birthday of the Prophet (peace be upon him)

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:

If celebrating the Prophet’s birthday was prescribed, then the Prophet (peace and blessings of Allaah be upon him) would have told his ummah of that, because he is the most sincere of people and there is no Prophet after him who could explain anything he did not speak about. He (peace and blessings of Allaah be upon him) is the Seal of the Prophets and he explained to the people what he had to explain of the truth, such as loving him and following his sharee’ah, sending blessings and salaams upon him and other rights of his that are explained in the Qur’aan and Sunnah. He did not tell his ummah that celebrating the day of his birth was something prescribed so that they would do that. He (peace and blessings of Allaah be upon him) did not do that during his lifetime and his companions (peace and blessings of Allaah be upon him) who were the dearest of people to him and the most knowledgeable of his rights did not celebrate that day, neither did the Rightly-Guided Caliphs or any others. Then those who followed them in truth of the best three generations did not celebrate this day either.

Do you think that all these people were ignorant of his rights or fell short with regard to them, until the later generations came and made up for this shortfall and made the truth complete? No, by Allaah. No wise man who understands the nature of the Sahaabah and how they followed the truth would say this. If you understand that the celebration of the Prophet’s birthday was unknown at the time of the Prophet (peace and blessings of Allaah be upon him) and the time of his companions and the time of their earliest followers, you will realize that it is an innovation that has been introduced into the faith, and it is not permissible to do it, approve of it or advocate it, rather we must denounce it and warn people against it.

[Majmoo’ Fataawa al-Shaykh Ibn Baaz, 6/318, 319]

Ruling on uttering the intention (niyyah) in acts of worship

Shaykh al-Islam Ibn Taymiyah was asked about the intention when starting to do an act of worship such as praying etc., do we need to utter it verbally, such as saying, “I intend to pray, I intend to fast”?

He replied:

Praise be to Allaah.

The intention of purifying oneself by doing wudoo’ ghusl or tayammum, of praying, fasting, paying zakaah, offering kafaarah (expiation) and other acts of worship does not need to be uttered verbally, according to the consensus of the imaams of Islam. Rather the place of intention is the heart, according to the consensus among them. If a person utters something by mistake that goes against what is in his heart, then what counts is what he intended, not what he said.

No one has mentioned any difference of opinion concerning this matter, except that some of the later followers of al-Shaafa’i expressed approval of that, but some of the leaders of this madhhab said that this was wrong. But in the dispute among the scholars as to whether it is mustahabb to utter one’s intention, there are two points of view. Some of the companions of Abu Haneefah, al-Shaafa’i and Ahmad said that it is mustahabb to utter the intention so as to make it stronger.

Some of the companions of Maalik, Ahmad and others said that it is not mustahabb to utter it, because that is a bid’ah (innovation). It was not narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) or his Sahaabah did it or that he commanded anyone among his ummah to utter the intention. That is not known from any of the Muslims. If that had been prescribed then the Prophet (peace and blessings of Allaah be upon him) and his companions would not have neglected it, as it has to do with worship which the ummah does every day and night.

This is the more correct view. Indeed, uttering the intention is a of irrational thinking and falling short in religious commitment. In terms of falling short in religious commitment, that is because it is bid’ah (an innovation). In terms of irrational thinking, that is because it is like a person who wants to eat some food saying, “I intend to put my hand in this vessel, take out a morsel of food, put it in my mouth and chew it, then swallow it, and eat until I have had my fill.” This is sheer foolishness and ignorance.

Intention is connected to knowledge. If a person knows what he is doing then he has obviously made an intention. It cannot be imagined, if he knows what he wants to do, that he has not formed an intention. The imaams are agreed that speaking the intention out loud and repeating it is not prescribed in Islam, rather the person who has made this a habit should be disciplined and told not to worship Allaah by following bid’ah and not to disturb others by raising his voice. And Allaah knows best.

[Al-Fataawa al-Kubra, 1/214, 215]

The Ruling on Wearing a (Diblah) Wedding Ring

Question: What is the ruling on wearing a ring known as a Diblah on the right hand for the suitor and on the left hand for the fiancee, bearing in mind that this Diblah is not made of gold?

Answer: We know of no basis for this deed in the Islamic Law so it is better to leave it, whether the Diblah is made of silver or anything else; but if it is made of gold, then it is forbidden for a man, because the Messenger (sallallaahu alaihi wasalam) forbade men from wearing gold rings.

Shaykh `Abdul-`Azeez Bin Baz

Fatawa Islamiyyah, Darussalam, volume 5, page 210

Wearing Gold for Men and the Wedding Ring

Question: What is the ruling for men wearing any type of jewellery made of gold? Also, there is a belief that if the gold wedding band comes off, the woman also becomes separated from her husband.

Answer: It is forbidden for men to wear gold, regardless of whether it is for a watch, a ring, or a chain. This is due to the generality of the saying of the Prophet (sallAllaahu `alayhi wa sallam)

أحل الذهب والحرير لإناث أمتي وحرم على ذكورها

“Gold and silk are permitted to the women of my nation, forbidden to its men.” (An-Nasa’i no. 5 151 , At-Tirmithi no. 1720 and Ahmad 4/394, 407)

And he (sallAllaahu `alayhi wa sallam) also said,

نهى عن خاتم الذهب

“Men have been forbidden from wearing gold rings.” (Abu Dawud no. 4044 and At-Tirmithi no. 1738)

Recorded by Al-Bukhari and Muslim from Al-Bara’ bin ‘Azib, may Allaah be pleased with him.

When the Messenger of Allaah (sallAllaahu `alayhi wa sallam) saw a man with a gold ring on his hand, he removed it and hurled it onto the ground. He then said,

يعمد أحدكم إلى جمرة من نار فيجعلها في يده

“One of you takes to an ember from the Fire and then puts it on his hand!” (Muslim no. 2090)

Recorded by Muslim in his Sahih from a Hadeeth of Ibn ‘Abbas, may Allaah be pleased with them.

The gold wedding band is like any other gold ring in that it should be removed if it is made from gold. And it has no effect when it is removed; whoever believes that it affects the marriage is blatantly wrong. Additionally the usage of the wedding band is an innovative practice which has no basis, and the Muslims should leave this practice, which at the very least is disliked.

We ask Allaah to guide all of the Muslims to all that is good and protect them from whatever goes against the pure Shar’iah.

Shaykh `Abdul-`Azeez Bin Baz

Fatawa Islamiyah, Vol. 7, Pages 389-390, DARUSSALAM

What the Shee`ah do on `Ashoora’ is bid`ah (innovation) and misguidance

Al-Haafiz Ibn Katheer (may Allaah have mercy on him) said: Every Muslim should mourn the killing of al-Husayn (may Allaah be pleased with him), for he is one of the leaders of the Muslims, one of the scholars of the Sahaabah, and the son of the daughter of the Messenger of Allaah (peace and blessings of Allaah be upon him), who was the best of his daughters. He was a devoted worshipper, and a courageous and generous man. But there is nothing good in what the Shi’ah do of expressing distress and grief, most of which may be done in order to show off. His father was better than him and he was killed, but they do not take his death as an anniversary as they do with the death of al-Husayn. His father was killed on a Friday as he was leaving the mosque after Fajr prayer, on the seventeenth of Ramadaan in 40 AH. ‘Uthmaan was better than ‘Ali according to Ahl al-Sunnah wa’l-Jamaa’ah, and he was killed when he was besieged in his house during the days of al-Tashreeq in Dhu’l-Hijjah of 36 AH, with his throat cut from one jugular vein to the other, but the people did not take his death as an anniversary. ‘Umar ibn al-Khattaab was better than ‘Ali and ‘Uthmaan, and he was killed as he was standing in the mihraab, praying Fajr and reciting Qur’aan, but the people did not take his death as an anniversary. Abu Bakr al-Siddeeq was better than him but the people did not take his death as an anniversary. The Messenger of Allaah (peace and blessings of Allaah be upon him) is the leader of the sons of Adam in this world and the Hereafter, and Allaah took him to Him as the Prophets died before him, but no one took the dates of their deaths as anniversaries on which they do what these ignorant Raafidis do on the day that al-Husayn was killed. … The best that can be said when remembering these and similar calamities is that which ‘Ali ibn al-Husayn narrated from his grandfather the Messenger of Allaah (peace and blessings of Allaah be upon him), who said: “There is no Muslim who is afflicted by a calamity and when he remembers it, even if it was in the dim and distant past, he says Inna Lillaahi wa inna ilayhi raaji’oon (verily to Allaah we belong and unto Him is our return), but Allaah will give him a reward like that of the day when it befell him.” Narrated by Imam Ahmad and Ibn Majaah

al-Bidaayah wa’l-Nihaayah (8/221).