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The General Iftaa` Department`s Statement: The Religion is Naseehah (Sincere Advice)
Author : The General Iftaa' Department
Date Added : 07-10-2024

 

Praise be to Allah, the Lord of the Worlds, and peace and blessings be upon His Messenger. Afterwards:

Allah has made advice a fundamental principle of religion, and indeed, the Prophet, peace be upon him, stated that it is the very essence of religion. This is because its benefits extend to all people, beginning with the one who gives advice, who purifies his own religion and seeks the highest of matters, and ending with the one who receives the advice and benefits from it by being protected from harm. The Messenger of Allah, peace be upon him, said: "Religion is advice." We asked: "To whom?" He replied: "To Allah, to His Book, to His Messenger, to the leaders of the Muslims, and to the common people of the Muslims." [Agreed upon].

Advice means guidance towards that which is beneficial. It is to guide someone towards the right path and to encourage them to do good deeds that will bring them happiness and success. It is also to enlighten someone about the dangers so that they may avoid them. Advice is one of the duties of prophets and a characteristic that distinguishes them. Allah Says (What means): "And I said: 'O my people, I have indeed conveyed to you the message of my Lord and have given you sincere advice." [Al-A'raf/79].

Allah has commanded us to emulate the character of these prophets, peace be upon them, and to follow their example in giving advice and guidance. This is the way of Allah with His righteous servants. Al-Hasan al-Basri said: "There have always been people for Allah who give sincere advice to Allah concerning His servants, and give sincere advice to the servants of Allah concerning the rights of Allah upon them, and work for Him on earth with sincerity. These are the successors of Allah on earth." [Lata'if al-Ma'arif by Ibn Rajab].

Advice is one of the most important matters that Allah has obligated upon Muslims so that their lives may be upright and none of them may deviate. Jarir Ibn Abdullah reported: "I pledged allegiance to the Messenger of Allah, peace be upon him, to establish prayer, pay Zakat, and give sincere advice to every Muslim." [Agreed upon]

And because "a Muslim is the mirror of his brother" - as the Prophet, peace be upon him, informed us (as narrated by Ibn Khuzaymah) - it is the right of one Muslim upon another to be sincere towards him in all matters of his life and to desire good for him in his religion, his worldly life, and his livelihood. The Messenger of Allah, peace be upon him, said: "The rights of a Muslim over another Muslim are six." It was said: "What are they, O Messenger of Allah?" He replied: "If you meet him, greet him, and if he invites you, accept his invitation, and if he seeks your advice, advise him, and if he sneezes and praises Allah, then greet him, and if he falls ill, visit him, and if he dies, attend his funeral." [Moslim]. In addition, among the supplications of the Prophet, peace be upon him, was: "O Allah, set right for me my religion that is the safeguard of my affairs, and set right for me my world wherein my living is, and set right for me my Hereafter wherein my return is, and make life an increase for me in every good, and make death a relief for me from every evil."

Therefore, a Muslim who gives sincere advice to his brothers and desires good for them, and is safe from their tongues and hands, has fulfilled his duty. The Prophet, peace be upon him, said: "The Muslim is he from whose tongue and hand the Muslims are safe." [Agreed upon]. Safe from his tongue means that he does not backbite them, mock them, or impose upon them that which causes them embarrassment or hardship.

It is also incumbent upon a person to begin giving advice to himself, out of commitment and application, so that he may not be among those about whom Allah Says (What means): "Do you order people to be righteous while you forget yourselves, even though you recite the Book? Then will you not understand?" [Al-Baqarah/44]. Abu Bakr Al-Ajurri said: "No one can be sincere to Allah, His Messenger, the leaders of the Muslims, and the common people of the Muslims except the one who begins with giving sincere advice to himself and strives in knowledge and understanding, so that he may know what is obligatory upon him, and know the enmity of Satan towards him and how to be wary of him, and know the ugliness of that to which the soul inclines so that he may oppose it with knowledge."

Sincere advice should be purely for the sake of Allah so that the Muslim may obtain its reward and recompense. It should be given with gentle words that are accepted, and in a manner that is befitting of a reformer who is concerned for his brothers. It should also be given in private and according to the situation, so that it does not become a public humiliation that causes the one who receives the advice to become stubborn and increase in his error and sin. Imam Al-Shafi'i said: "Advise me privately, and spare me from giving advice in public, For advising people in public is a kind of rebuke that I do not enjoy hearing."

All praise is due to Allah, the Lord of the Worlds.

 

 

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Summarized Fatawaa

What is the ruling on performing the night prayer (*qiyām al-layl*) between the first and second adhān of Fajr? And which is better: delaying the prayer until shortly before the Fajr adhān, or performing it earlier than that?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The time for night prayer (qiyām al-layl) begins after the Maghrib prayer and lasts until the second adhān of Fajr. The best time for it is the last third of the night, and best of all are the fourth and fifth sixths of the night. If the night is divided into two halves, the latter half is better.
Whoever intends to pray at night is encouraged to delay the Witr until he has prayed the night prayer. If he knows that he will not wake up, it is better for him to pray and perform Witr before sleeping, so that he does not miss both the night prayer and the Witr.
It is stated in Mughnī al-Muḥtāj (Vpl.1/p.462): “I say: The voluntary prayer of the night, that is, the absolute voluntary prayer (al-nafl al-muṭlaq), is better than the absolute voluntary prayer of the day, because of the report in Muslim: ‘The best prayer after the obligatory prayer is the night prayer.’ In another narration of his: ‘In the night there is an hour that no Muslim man meets while asking Allah for any good of this world and the next except that He gives it to him, and that is every night.’ It is also because the night is a time of heedlessness. I restricted the voluntary prayer to the absolute kind following the commentator, although what the ḥadīth and the underlying meaning require is that the night rawātib be preferred over the day rawātib, since the jurists preferred the two rakʿahs of Fajr over everything except Witr. The middle of the night is better than its two ends if it is divided into thirds, because heedlessness is greatest then and worship is hardest. If he wishes to pray during some third, the best is the fourth and fifth sixths, based on the ḥadīth in the two Ṣaḥīḥs: ‘The most beloved prayer to Allah the Exalted is the prayer of Dāwūd: he would sleep half the night, stand for a third of it, and sleep for a sixth.’ Then the latter part is better than the first if he divides it into two halves, because of the saying of Allah the Exalted: ‘And in the hours before dawn they would ask forgiveness’ [al-Dhāriyāt: 18], and the report of the two Shaykhs: ‘Our Lord, Blessed and Exalted, descends,’ meaning His command descends, ‘to the lowest heaven when the last third of the night remains, and says: Who calls upon Me, that I may answer him? Who asks of Me, that I may give him? Who seeks My forgiveness, that I may forgive him?’”
It is also stated in ʿUmdat al-Sālik (p. 60): “It is better to perform it [the Witr] immediately after the sunnah of ʿIshāʾ, unless he has tahajjud, in which case it is better to delay it so that he performs Witr after it. If he performs Witr and then wishes to pray tahajjud, he prays two rakʿahs at a time and does not repeat the Witr, nor does he need to cancel it with a single rakʿah before the tahajjud. It is recommended that he not deliberately pray after it.”
Qiyām al-layl is a term applied to any prayer performed at night. Tahajjud, on the other hand, refers to the night prayer that follows sleep, whether it is prayed after Maghrib or after ʿIshāʾ, or the prayer performed after ʿIshāʾ without sleep. On this basis, the Witr is also called tahajjud, since it is only prayed after ʿIshāʾ.
It is stated in al-Majmūʿ (Vol.4/p.84): “The sound position, as stated in al-Umm and al-Mukhtaṣar, is that the Witr is called tahajjud.”
It is stated in Nihāyat al-Zayn (Vol.1/p.114): “Among the absolute voluntary prayers is qiyām al-layl. If it is performed after sleep, even during the time of Maghrib and after having prayed ʿIshāʾ early (taqdīman), it is called tahajjud.”
And it is stated in Ḥāshiyat al-Bujayrimī ʿalā al-Khaṭīb (Vol.1/p.418): “His statement: ‘(the night prayer)’: the genitive construction (iḍāfah) carries the sense of fī, meaning a prayer in the night. His statement: ‘(it would be more fitting)’: the reason it is more fitting is that the night prayer includes both tahajjud and other prayers.” And Allah Almighty knows best.

 
What is the ruling on the intention of fasting, where is its place, and when is its time?

The intention is a pillar of acts of worship; it is essential, and worship is not valid without it.
Its place is in the heart, and verbalizing it is recommended so that the tongue reminds the heart. Its meaning is to be determined to abstain from nullifiers of fasting during the upcoming day with the intention of worship and obedience to Allah Almighty. This meaning is naturally present in every Muslim on every night of Ramadan, so there is no need for obsessive doubts. If one says, "I intend to fast tomorrow for the sake of Allah," it removes any doubts.
Its time is from after sunset until before the true dawn.

Is the Saying "Whatever is Taken by the Sword of Shyness is Forbidden" an Authentic Ḥadīth?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
The saying "Whatever is taken by the sword of shyness is forbidden" is not an authentic ḥadīth, though its underlying meaning is sound. The established sharʿī principle is that a Muslim's wealth is not lawful for anyone to take except with his wholehearted consent, as Allah the Almighty says {what means}: "O you who have believed, do not consume one another's wealth unjustly, but only [in lawful] business by mutual consent." [Al-Nisā/ 29] And the Messenger of Allah ﷺ said: "Listen to me and you will live well: do not wrong others, do not wrong others, do not wrong others. Indeed, a man's wealth is not lawful except with his full, willing consent." (Reported by Aḥmad in his Musnad.) Whatever is taken through the pressure of shyness or social embarrassment runs directly counter to genuine, wholehearted consent.
The jurists have explicitly stated that whatever is taken by means of the "sword of shyness" carries the same ruling as that which is taken by coercion — it must be returned to its rightful owner.
Ibn Ḥajar al-Haytamī, may Allah have mercy upon him, states in al-Fatāwā al-Kubrā (Vol.3/P.30): "Do you not see the reported scholarly consensus that whoever has something taken from him purely out of shyness, without his genuine consent, does not pass ownership of it to the one who took it? They reasoned that this constitutes a form of coercion through the 'sword of shyness,' comparable to coercion at the point of an actual sword. Indeed, many people would rather submit to the literal sword and endure the pain of its wound than submit to this first kind of coercion, out of fear for their dignity and standing — which people of sound judgment hold dear and guard most fiercely." And Allah the Almighty knows best.

What is the ruling on a woman who gets her menstrual period while fasting?

If a woman gets her menstrual period while fasting, her fast (of that day) becomes invalid, and she must make up for the missed days after Ramadan. Allah has granted ease to women in this situation, and she will be rewarded for not fasting because she is following Allah’s command.

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