Establishing the beginning and ending of Ramadhaan by sighting the moon

Question: Is it permissible for a Muslim to rely upon astronomical calculations in order to establish the beginning and ending of fasting or is it a must that the new moon is seen?

Answer: The Islaamic Sharee’ah is a merciful legislation and is general. Its rulings are appropriate to all of man and jinn upon their differing status whether they be scholars or illiterate, city people or villagers and for this reason Allaah made it easy for them the way to establish the timings of different forms of worship. He made signs showing their beginning and end times all these people can participate in establishing that. He made, for example the disappearing of the sun a sign for the beginning time of the Maghrib prayer and for the ending time of the ‘Asr prayer. He made the setting of the red horizon a sign for the beginning time of the ‘Ishaa. prayer. He made the sighting of the new moon after it had been hidden at the end of the previous month a sign for the beginning of the new lunar month and for the end of the previous month and he did not burden us to establish the beginning of the lunar month by means that only a few people know, that being knowledge of the stars and the science of astronomy. In this manner did the text from the Book (the Qur.aan) and the Sunnah make the sighting of the new moon and it being spotted as a sign for the Muslims to begin fasting the month of Ramadhaan as was the sighting of the new moon of Shawwaal a sign to stop fasting. The situation is also the same when establishing the `Eed of sacrifice and the day of ‘Arafah. Allaah (‘azza wa jal) said:

{So he who from amongst you should witness the month should fast it} [Soorah al-Baqarah, Aayah 185].

And Allaah (‘azza wa jal) said:

{They ask you about the new moons, say these are signs to mark fixed periods of time for mankind and for the pilgrimage} [Soorah al-Baqarah, Aayah 189].

And the Prophet (sal-Allaahu `alayhe wa sallam) said:

«When you see it (the new moon) then (start to) fast and when you see it (again) break your fast (stop fasting). If your vision was impaired (due to clouds or mist) complete the period of thirty days».

So he (sal-Allaahu `alayhe wa sallam) ordained that fasting start by affirming the sighting of the new moon of Ramadhaan and the end of the month of fasting be by affirmation of the new moon of Shawwaal. He (sal-Allaahu `alayhe wa sallam) did not link any of that to astronomical calculations nor to the movement of stars. Based upon this, the people acted in the time of the Prophet (sal-Allaahu `alayhe wa sallam) and in the time of the righteous Khaleefahs, the four Imaams and the three generations that the Prophet (sal-Allaahu `alayhe wa sallam) bore witness to, with virtue and goodness. So going back to the science of astronomy to affirm the lunar months in beginning and ending forms of worship without actual sighting is from the innovations that has no good in it and has no basis in the Sharee’ah. And the Kingdom of Saudi Arabia is holding fast to that which the Prophet (sal-Allaahu `alayhe wa sallam) and the righteous predecessors were upon by affirming the beginning and the end of the month of Ramadhaan, the `Eeds and the times of Hajj and their like with the sighting of the moon. And all good is in following the predecessors in religious matters and all evil is in the innovations that were introduced into the religion. May Allaah protect us and all the Muslims from all trials, open or hidden.

And with Allaah lies all the success, and may Allaah send prayers and salutations upon our Prophet Muhammad (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Verdicts, comprising –
Head: Shaykh ‘Abdul ‘Azeez ibn Abdullaah ibn Baaz;
Deputy Head: Shaykh ‘Abdur-Razzaaq ‘Afeefee;
Member: Shaykh ‘Abdullaah Ibn Ghudayyaan;
Member: Shaykh ‘Abdullaah ibn Munee’
Fataawa Ramadhaan – Volume 1, Page 60-61, Fatwa No.27;
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-‘Ilmiyyah wal-Iftaa. – Fatwa No.386

Published: 5 December 1999

Hijacking planes and kidnapping

From that which is known to everyone who has the slightest bit of common sense is that hijacking airplanes and kidnapping children and the like are extremely great crimes, the world over. Their evil effects are far and wide, as is the great harm and inconvenience caused to the innocent; the total effect of which none can comprehend except Allaah.

Likewise, from that which is known is that these crimes are not specific to any particular country over and above another country, nor any specific group over and above another group, rather it encompasses the whole world.

There is no doubt about the effect of these crimes; so it is obligatory upon the governments and those responsible from amongst the scholars and other than them to afford these issues great concern, and to exert themselves as much as possible in ending this evil.

[Shaykh Ibn Baaz, Kayfa Nu’aalij Waaqi’unaa al-Aleem – Page 108-109]

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

Our Obligations Regarding The Rulers

Question: What is wajib upon us regarding the people who are in authority over us or the Hukaam (Rulers)?

Answer: Wishing them well, its explanation is that they are supported regarding the truth, they are followed and obeyed. That they be advised with softness, they are prayed behind, jihaad should be performed with them, they should be given the zakah and charity, having patience on some of their minor impressions and injustice, weapons are not raised against them up until the open kufr is apparent from them. They are not pushed into deceit by fabricated lies and supplications be performed for them for the sake of guidance and rectification.

Question: What are the proofs?

Answer: Allaah says,

“O you who believe obey Allaah and obey the Messenger (Muhammad sal-Allaahu ‘alayhe wa sallam) and those of you who are in authority.” [Soorah an-Nisaa (4):59]

The Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said,

“Hear and obey even if he is a slave” [Saheeh. Bukhaaree (no’s 693, 696, 7142), Ibn Maajah (no.2760), Bayhaqee in as-Sunan al-Kubraa (8/155) and Musnad Ahmad in his Musnad (6/403)]

The Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) also said,

“Whoever sees something disliked from the ameer, he should have patience with it because whoever separates from the jamaa’ah by a hand span and if he died he would die the death of Jaahiliyyah.” [Agreed Upon. On the authority of Ibn Abbaas (radi-Allaahu ‘anhu). Bukhaaree (no’s 7053, 7054, 7143), Muslim (no’s 55, 56) and Ahmad in his Musnad (1/275, 297, 310)]

It is the saying of Ubaadah Ibn as-Saamit (radi-Allaahu ‘anhu) who said,

The Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) called us and we gave him the pledge of allegiance, from the pledge of allegiance was obeying him in both situations of happiness and sorrow, hardship and ease and in precedence over us and we do not take the kingdom of the ruler except when we see open disbelief for which he has no proof from Allaah.” [Saheeh. Bukhaaree (no 7052), Muslim (no’s 41, 42), an-Nasaa’ee (no’s 4153, 4154), Ibn Maajah (no.2766) and Ahmad (3/144, 5/316).

It is another saying of the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam),

“It is obligatory upon every Muslim to obey that which he likes and dislikes except when he is commanded to sin, then it is obligatory upon the believer not to hear or obey.” [Agreed Upon. On the authority of Ibn Umar (radi-Allaahu ‘anhu). Bukhaaree (no.2955, 7144), Muslim (no.38), Tirmidhee (no.1707), Ibn Maajah (no.2864), Abu Dawood (no.2626) and an-Nasaa’ee (no.4206)]

In another place he (sal-Allaahu ‘alayhe wa sallam) said,

“There is obedience only in the good.” [Agreed Upon. On the authority of Alee (radi-Allaahu ‘anhu). Bukhaaree (no’s 4340, 7175, 7257), Muslim (no’s 39, 40), Abu Daawood (no.2625), an-Nasaa’ee (no.4205) and Ahmad (1/82, 94, 124)]

In another place he (sal-Allaahu ‘alayhe wa sallam) said,

“Even if he strikes your back and takes your wealth, then still hear and obey.” [Saheeh. On the authority of Hudhaifah (radi-Allaahu ‘anhu) which is a part of a lengthier hadeeth. Muslim (no.52). Another hadeeth with similar meaning has been reported by Ubaadah as-Saamit (radi-Allaahu ‘anhu) by Ibn Hibbaan (no.4547).]

In another place he (sal-Allaahu ‘alayhe wa sallam) said,

“Whoever withdrew his hand from obedience, then will meet Allaah on the day of judgement in the condition that he will have no proof nor an excuse and whoever dies without the allegiance to the ameer round his neck, then he dies the death of Jaahiliyyah.” [Saheeh. On the authority of Ibn Umar (radi-Allaahu ‘anhu). Muslim (no. 58), Haakim (1/77, 117) who authenticated it according to the conditions of the two Shaykhs and Dhahabee agreed. Imaam al-Albaanee (raheemahullaah) also authenticated it in as-Saheehah (no.984) and in Saheeh al-Jaam’i (no.6105)]

In another place he (sal-Allaahu ‘alayhe wa sallam) said,

“Whosoever wishes to divide the affair of this ummah into pieces when the ummah is united, then kill him with a sword even if he is a person.” [Saheeh. On the authority of Arfajah. Muslim (no.59, 60), Abu Daawood in As-Sunnah, the chapter of killing the Khawaarij (no.4762), an-Nasaa’ee (4020, 4023) and Ahmad (4/261, 341, 5/24).]

In another place he (sal-Allaahu ‘alayhe wa sallam) said,

“There will be such leaders of the jamaa’ah you will recognise and you will abandon their bad actions, and whoever dislikes their actions will be worse… and whoever rejects them will be protected. But whoever remains pleased with them and follows them, the people asked, “Shall we fight such people?” He said, “No! Up until they establish the prayer.” [Saheeh. On the authority of Umm Salamah (radi-Allaahu ‘anhaa). Muslim (no.62, 63, 64), Abu Daawood in As-Sunnah, the chapter of killing the Khawaarij (no.4760), Tirmidhee (no.2265), and Ahmad (6/295, 302, 305, 321)]

All these ahadeeth are mentioned in the six most authentic books of hadeeth.

[Al-Allaamah, Fadheelatush-Shaykh Haafidh Ibn Ahmad al-Hakamee – A’laam as-Sunnah al-Manthoorah al-Ei’tiqaad at-Tae’fatun-Naajiyyatal Mansoorah]

Ruling on shaving the beard

Question: What is the ruling on shaving the beard or removing part of it?

Answer: Praise be to Allaah.

Shaving the beard is haraam because of the saheeh ahaadeeth that clearly state this, and because of the general application of texts that forbid resembling the kuffaar. One of these reports is the hadeeth of Ibn ‘Umar who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Be different from the mushrikeen: let your beards grow and trim your moustaches.” According to another report: “Trim your moustaches and let your beards grow.” There are other hadeeth which convey the same meaning, which is to leave the beard as it is and let it grow long, without shaving, plucking or cutting any part of it. Ibn Hazm reported that there was scholarly consensus that it is an obligation (fard) to trim the moustache and let the beard grow. He quoted a number of ahaadeeth as evidence, including the hadeeth of Ibn ‘Umar (may Allaah be pleased with him) quoted above, and the hadeeth of Zayd ibn Arqam in which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not remove any of his moustache is not one of us.” (Classed as saheeh by al-Tirmidhi). Ibn Hazm said in al-Furoo’: “This is the way of our colleagues [i.e., the Hanbalis].”

Is it haraam (to shave it)? Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “The Qur’aan, Sunnah and ijmaa’ (scholarly consensus) all indicate that we must differ from the kuffaar in all aspects and not imitate them, because imitating them on the outside will make us imitate them in their bad deeds and habits, and even in beliefs, which will result in befriending them in our hearts, just as loving them in our hearts will lead to imitating them on the outside. Al-Tirmidhi reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “He is not one of us who imitates people other than us. Do not imitate the Jews and Christians.” According to another version: “Whoever imitates a people is one of them.” (Reported by Imaam Ahmad) ‘Umar ibn al-Khattaab rejected the testimony of the person who plucked his beard. Imaam Ibn ‘Abd al-Barr said in al-Tamheed: “It is forbidden to shave the beard, and no one does this except men who are effeminate” i.e., those who imitate women. The Prophet (peace and blessings of Allaah be upon him) had a thick beard (reported by Muslim from Jaabir). It is not permitted to remove any part of the beard because of the general meaning of the texts which forbid doing so.

[Fataawa al-Lajnah al-Daa’imah, 5/133]

Ruling on using the masbahah (prayer beads)

Shaykh al-Islam Ibn Taymiyah said in al-Fataawa (22/187): “Some of them might show off by putting their prayer-mats over their shoulders and carrying their masbahahs in their hands, making them symbols of religion and prayer. It is known from the mutawaatir reports that neither the Prophet (peace and blessings of Allaah be upon him) nor his Companions used these as symbols. They used to recite tasbeeh and count on their fingers, as the hadeeth says: “Count on your fingers, for they will asked, and will be made to speak.” Some of them may count their tasbeeh with pebbles or date stones. Some people say that doing tasbeeh with the masbahah is makrooh, and some allow it, but no one says that tasbeeh with the masbahah is better than tasbeeh with the fingers.”

Is it obligatory to obey a ruler who does not rule according to the Book of Allaah and the Sunnah of His Messenger (blessings and peace of Allaah be upon him)?

Question: Is it obligatory to obey a ruler who does not rule according to the Book of Allaah and the Sunnah of His Messenger (blessings and peace of Allaah be upon him)?

Answer: Praise be to Allaah.

The ruler who does not rule according to the Book of Allaah and the Sunnah of His Messenger should be obeyed in matters that do not involve disobedience towards Allaah and His Messenger, and it is not obligatory to fight him because of that; rather it is not permissible to do so unless he reaches the level of kufr, in which case it becomes obligatory to oppose him and he has no right to be obeyed by the Muslims.

Ruling according to anything other than that which is in the Book of Allaah and the Sunnah of His Messenger reaches the level of kufr when two conditions are met:

1. When he knows the ruling of Allaah and His Messenger; if he is unaware of it, then he does not commit kufr by going against it.

2. When what makes him rule by something other than that which Allaah has revealed is the belief that it is a ruling that is not suitable for our time and that something else is more suitable than it and more beneficial for people.

If these two conditions are met, then ruling by something other than that which Allaah has revealed constitutes kufr which puts a person beyond the pale of Islam, because Allaah says (interpretation of the meaning): “And whosoever does not judge by what Allaah has revealed, such are the Kaafiroon (i.e. disbelievers)” [al-Maa’idah 5:44]. The authority of the ruler becomes invalid and he has no right to be obeyed by the people; it becomes obligatory to fight him and remove him from power.

But if he rules by something other than that which Allaah has revealed whilst believing that ruling by that – i.e. that which Allaah has revealed — is what is obligatory, and that it is more suitable for the people, but he goes against it because of some whims and desires on his part or because he wants to wrong the people under his rule, then he is not a kaafir; rather he is a faasiq (evildoer) or a zaalim (wrongdoer). His authority remains, and obeying him in matters that do not involve disobedience to Allaah and His Messenger is obligatory, and it is not permissible to fight him or remove him from power by force or to rebel against him, because the Prophet (blessings and peace of Allaah be upon him) forbade rebelling against rulers unless we see blatant kufr for which we have proof from Allaah.

[Majmoo’ Fataawa Ibn ‘Uthaymeen (2/118)]

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]

Concerning the Hadeeths ”Whoever Listens to a Female Singer” And ”Music Makes Hypocrisy Grow”

Question: I read in a Hadeeth that the Prophet (sallAllaahu `alayhi wa sallam) said, “Whoever listens to a female singer, then molten lead will he poured into his ears.” And another Hadeeth: “Music makes hypocrisy grow in the heart just as water makes grass grow. Are these Hadeeths authentic? And what is the ruling regarding someone who hears singing in a car or in a gathering, when he does not have the ability to turn it off?

Answer: Listening to a voice implies that one is listening carefully, concentrating on what he is listening to. So in the case of singing, listening to it implies that one is listening carefully and concentrating on it.

As for hearing, it could be on purpose, the same as listening carefully and concentrating, in which case it is also called listening, and the same judgements apply. On the other hand, hearing could occur without it happening on purpose, without concentrating on the voice, then it is not called listening and the judgements related to listening do not apply.

Accordingly, listening to what the questioner mentioned, different types of singing, is unlawful for anyone who concentrates on it. This is the case, be it a man, a woman, in the home, or not in the home, in the car, or in gatherings, large or small. It is the same, whenever one chooses to do so, and is inclined to participate in what is unlawful according to the Shari’ah.

Allaah Almighty said:

وَمِنَ النَّاسِ مَن يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَن سَبِيلِ اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّخِذَهَا هُزُوًا أُولَئِكَ لَهُمْ عَذَابٌ مُّهِينٌ

“And of mankind is he who purchases idle talk (Lahwul-Hadeeth) to mislead men from the path of Allaah without knowledge, and takes it by way of mockery. For such there will be a humiliating torment.” [Luqman 31:6]

The singing that the questioner mentioned is part of Lahwul-Hadeeth. It tempts heart, and it leads it to evil, taking it away from good, and causing people to waste their time. So because of this it falls under the general meaning of Lahwul-Hadeeth, it is the same for one singing and the one who listens to singing, all of them fall under the general category of purchasing Lahwul-Hadeeth and misleading others from the path of Allaah. So there is prohibition and a warning of a sever punishment for doing so.

Just as the prohibition of singing and listening to it is proven in the Qur’aan, so too has the Sunnah. The Prophet (sallAllaahu `alayhi wa sallam) said,

ليكونن من أمتي أقوام يستحلون الحر والحرير والخمر والمعازف ولينزلن أقوام إلى جنب علم يروح عليه بسارحة لهم يأتيهم يعني الفقير لحاجة فيقولوا ارجع إلينا غدا فيبيتهم الله ويضع العلم ويمسخ آخرين قردة وخنازير إلى يوم القيامة

“There will be from my Nation a people who will deem fornication, silk (for men), alcohol, and music to be permissible; and there will be a people who will camp beside a high mountain, when a poor man passes by them and asks for a need, they will say to him, ‘Return to us tomorrow.’ In the morning Allaah will make the mountain fall upon them and the others (who are saved) are transformed into apes and pigs, until the Day of Judgement.” (Al-Bukhari no. 5990)

Music is the use of instruments of Lahw, and part of this is singing and listening to it. So Allaah’s Messenger (sallAllaahu `alayhi wa sallam) condemned those who seek to legalize fornication, the use of silk for men, drinking alcohol, and such entertainment instruments and listening to them. Here he accompanied music with other major sins. In the end of the Hadeeth he threatened those who do that with a punishment.

This shows that listening to music is unlawful. But a person is not sinning when he accidentally listens to music, such as a person who is walking in the street and hears music being played in stores, or in a car, as long as he does not desire to listen to it. Such a person is not sinning because he has no choice; however, he must advise and warn those who are playing the music, he must do so with wisdom and good exhortation. And should avoid as much as possible going to places where music is played, and Allaah does not place a burden on a soul greater than it can bear.

A group of scholars use authentic proofs and then follow that with narrations that have some weakness in their chains of narration, or from the view of proving the objective. There is nothing wrong in this because they mention these narrations as secondary, narrations to be reflected upon, but they depend entirely on authentic Hadeeth for proof. An example of this regarding singing and listening to it, where scholars first mention the authentic narrations and then mention narrations that are weak. Here are some examples of the weak narrations:

1) Al-Hakim At-Tirmithi related from Abu Musa Al-‘Ashari that the Prophet (sallAllaahu `alayhi wa sallam) said,

من استمع إلى صوت غناء لم يؤذن له أن يسمع الروحانيين

(قراء أهل الجنة)

“Whoever listens to the sound of singing will not be permitted to listen to the spirits in Paradise.” (Kanzu ‘Ummal no. 40660, 400666 and Qurtubi no. 14/53-54)

2) Ibn ‘Asakir relates from Anas, may Allaah be pleased with him, that the Prophet (sallAllaahu `alayhi wa sallam) said,

من استمع قينة صب في أذنيه الآنك يوم القيامة

“Whoever listens to a female singer, molten lead will be poured into his ears on the Day of Judgement.” (Dha’ifu-Jami’ As-Saghir Lil-Albani no. 5410 and Ad-Dha’ifah no. 4549)

3) In Thamm Al-Malahi Ibn Abi Ad-Dunya’ relates from Ibn Mas’ud a saying of the Prophet:

الغناء ينبت النفاق في القلب كما ينبت الماء البقل

“Singing makes hypocrisy to grow in the heart like water makes herbs grow.” (Al-Baihaqi 10/223 and Abu Dawud no. 4927)

4) Al-Bayhaqi related from Jabir, may Allaah be pleased with him, that the Prophet (sallAllaahu `alayhi wa sallam) said,

الغناء ينبت النفاق في القلب كما ينبت الماء الزرع

“Singing makes hypocrisy to grow in the heart like water makes plants grow.” (Shua’bul-Iman no. 5100)

All of these Hadeeths are weak, but just because they are weak doesn’t affect the ruling on singing and on listening to singing; both are unlawful because of other authentic proofs from the Qur’aan and the Sunnah. And with Allaah is the facilitation to do what is right.

Permanent Committee for Research and Verdicts

Fatawa Islamiyah, Vol. 7, Pages 188-189, DARUSSALAM

What is Meant by The Salafee Manhaj?

Question: It has become frequent on the tongues of the people that so and so is “Salafee” and so and so is “not Salafee” so what is meant by the Salafee Manhaj, and who are the most predominant callers to it from the ‘Ulamaa of the Muslims? And is it permissible to call them Ahlus Sunnah Wal Jama’ah or the Saved Sect? Also wouldn’t this be considered a Tazkiyah (praise) of oneself?”

Answer: The meaning behind the Salafee Manhaj is that which the Salaf (predecessors) of this ummah were upon, from the Sahaabah, the Tabi’een and those esteemed Imaams from correct ‘Aqeedah, sound Manhaj and true Eemaan as well as strictly adhering to Islaam based upon Aqeedah, the legislation, etiquettes and (good) manners. In contrast to that which the Mubtadi’ah, the deviant and astray are upon.

From the most predominant callers to the Salafee Manhaj are the four Imaams (Abu Haneefah, Imaam Maalik, Imaam Shafi’ee and Imaam Ahmad), Shaykhul Islaam Ibn Taymiyah, Shaykh Muhammad Ibn ‘Abdul Wahaab and his students and other than them from every rectifier and reformist as there is no time period except that there is someone who establishes the [call to the truth] for Allaah.

There is no problem in them calling themselves Ahlus Sunnah Wal Jama’ah distinguishing themselves from those who follow deviant Mathaahib and this is not a Tazkiyah (praise) of oneself but indeed it is only a distinction of the people of truth from the people of Baatil.

[Shaykh Saalih ibn Fowzaan al-Fowzaan, Al Muntaqaa Min Fataawa As Shaykh Saalih Al Fawzaan:1/459]