It is not permissible to prostrate to anyone other than Allah, even if it is only by way of veneration and showing respect

Praise be to Allah

The Companions of the Prophet (blessings and peace of Allah be upon him) used to honour him and venerate him, and venerate his Sunnah. In the early days of Islam, when some of them saw that the People of the Book prostrated to their bishops and patriarchs, they thought that the Prophet (blessings and peace of Allah be upon him) was more deserving of that, out of respect for him and veneration of him. But the Prophet (blessings and peace of Allah be upon him) forbade them to prostrate to him.

Ibn Maajah (1853) and al-Bayhaqi (14711) narrated that ‘Abdullah ibn Abi Awfa said: When Mu‘aadh ibn Jabal came from Syria, he prostrated to the Prophet (blessings and peace of Allah be upon him), who said, “What is this, O Mu‘aadh?” He said, I went to Syria and saw them prostrating to their archbishops and patriarchs, and I wanted to do that for you. The Messenger of Allah (blessings and peace of Allah be upon him) said, “Do not do that. If I were to command anyone to prostrate to anyone other than Allah, I would have commanded women to prostrate to their husbands. By the One in Whose hand is the soul of Muhammad, no woman can fulfil her duty towards Allah until she fulfils her duty towards her husband. If he asks her (for intimacy) even if she is on her camel saddle, she should not refuse.” 

This version was narrated by Ibn Maajah, and was classed as saheeh by al-Albaani in Saheeh Ibn Maajah

Abu Dawood (2140) and al-Haakim (2763) narrated that Qays ibn Sa‘d (may Allah be pleased with him) said: I went to al-Heerah and saw them prostrating to a noble of theirs (i.e., a courageous knight who was prominent among them). I thought: The Messenger of Allah (blessings and peace of Allah be upon him) is more deserving that people should prostrate to him. So I came to the Messenger of Allah (blessings and peace of Allah be upon him) and said: I went to al-Heerah and saw them prostrating to a noble of theirs, but you are the Messenger of Allah (blessings and peace of Allah be upon him) and are more deserving that people should prostrate to you. He said: “Do not do that. If I were to instruct anyone to prostrate to anyone, I would have instructed women to prostrate to their husbands, because of the rights that Allah has given them over them.” 

Classed as saheeh by al-Haakim, and adh-Dhahabi agreed with him. Also classed as saheeh by al-Albaani in Saheeh Abi Dawood

Ibn Hibbaan (4162) narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) entered one of the gardens of the Ansaar, where he saw two restless camels. The Messenger of Allah (blessings and peace of Allah be upon him) draw close to them and they knelt down and lay their necks on the ground. Those who were with him said: They have prostrated to him. The Messenger of Allah (blessings and peace of Allah be upon him) said: “It is not appropriate for anyone to prostrate to anyone else. If it were appropriate for anyone to prostrate to anyone else, I would have instructed the wife to prostrate to her husband, because of the great rights that Allah has given him over her.”

Classed as hasan by al-Albaani in Irwa’ al-Ghaleel (7/54) 

Thus the Prophet (blessings and peace of Allah be upon him) explained to them that prostration should only be to Allah, and that venerating people and honouring them should not be done by prostrating to them. 

Shaykh Ibn Baaz (may Allah have mercy on him) said:

Prostration is for Allah alone, and the law of Muhammad (blessings and peace of Allah be upon him) is the most perfect and most complete of laws, according to which it is not permissible to prostrate to anyone or anything other than Allah, either by way of greeting or by way of worship. As for worship, it cannot be devoted to any except Allah alone, according to all laws and teachings, but in the past prostration was used as a greeting and by way of honouring people, as the parents and brothers of Yoosuf did, and as the angels did to Adam. This was by way of greeting and showing respect, not by way of worship. But according to the law of Muhammad (blessings and peace of Allah be upon him), Allah, may He be glorified and exalted, has forbidden that and has made prostration for Allah alone, may He be glorified and exalted; it is not permissible to prostrate to anyone else, either the Prophets or others, to the extent that Muhammad (blessings and peace of Allah be upon him) forbade anyone to prostrate to him and stated that prostration is for Allah alone, may He be glorified and exalted. 

End quote from Fataawa Noor ‘ala ad-Darb (4/112-113) 

For more information on the issue of prostrating to anyone or anything other than Allah, please see the answer to question no. 229780 

And Allah knows best.

Additional Info

  • Fatwa Number 2002
  • Subject Prostation to Allah
  • Question

    Is there a hadith in which it says that a man prostrated before the Prophet (blessings and peace of Allah be upon him) and the Prophet (blessings and peace of Allah be upon him) told him not to do that?

Praying Witr Salah in three Raka'aths together in one Salah

373

All praise is due to Allah. Salat and Salam be upon the Final Prophet Muhammad (Sallallahu alaihi wasallam), his relatives and the Sahaba.

Witr prayer is a very important Sunnah prayer. Prophet (Sallallahu alaihi wasallam) has urged the Sahaba to pray Witr prayer in many Ahadhith. This can be prayed in maximum 11 Raka'ats and minimum 1 Raka'at. However, the minimum complete number is 3 Raka'ats.

Different Narrations have mentioned different ways in which the Prophet (Sallallahu alaihi wasallam) performed Witr prayer. Based on that, Religious Scholars have arrived at the following three methods:

  1. Praying the first 2 Raka'ats together and the last 1 separately. This is the best method according to the view of many Scholars, including Imam Shafie.
  2. Praying 3 Raka'ats together and reciting 'Thashahhud' (Aththahiyyat) only in the last Raka'at and completing with Salam.
  3. Like in Maghrib Salah, praying 3 Raka'ats together and reciting 'Thashahhud' (Aththahiyyat) in the second and third Raka'ats, and finally giving Salam.

With some evidences, Hanafi Scholars say it is obligatory to pray according to the third method; but Scholars of the Shafie Mathhab say it is Makrooh (not preferable) to pray in this method, as the Prophet (Sallalla hu alaihi wasallam) has said not to pray Witr like Maghrib prayer.

It has been mentioned in your query that the followers of Hanafi Mathhab, after Taraweeh prayer, seperate themselves from the congregation for Witr prayer.  This could be avoided, if the Imam (in spite of being a follower of the Shafie Mathhab) conducts Witr prayer according to the third method mentioned above. (Although it is not the preferred method, it is permissible within the Shafie Mathhab). In this manner, the followers of the Hanafi Mathhab will not have to leave the congregation, and will be able to pray behind the same Imam. Hence, the unity and harmony amongst the Muslims of London can be maintained.

Please note as usual it is Sunnah to recite Qunooth in the last Raka'at of Witr during second half of Ramadhan.  

Allah knows the best.

Wassalamu alaikum warahmathullahi wabarakatuh.

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All praise is due to Allah alone. May Allah bestow peace and blessings upon His final Messenger, Muhammed (Peace be Upon Him) and upon the Family of Muhammed (Peace be Upon Him) and his Companions!

Islam is a religion that preaches morality and dignity. It educates both the men and women in regards to their dress codes. When addressing the dress code of women, Allah states  in the Holy Quran:

And tell the believing women that they must lower their gazes and guard their private parts, and must not expose their adornment, except that which appears thereof, and must wrap their bosoms with their shawls, and must not expose their adornment, except to their husbands or their fathers or the fathers of their husbands, or to their sons or the sons of their husbands, or to their brothers or the sons of their brothers or the sons of their sisters, or to their women, or to those owned by their right hands, or male attendants having no physical desire, or to the children who are not yet conscious of the private aspects of women. And let them not stamp their feet in a way that the adornment they conceal is made known. And repent to Allah O believers, all of you, so that you may achieve success.  [24:31] 

O Prophet, tell your wives and your daughters and the women of the believers that they should draw down their shawls over them. That will make it more likely that they are recognized, hence not teased. And Allah is Most-Forgiving, Very Merciful.  [33:59] 

It is very clear from the above Verses, that women should conceal their adornment. Thus, concealing the face, hands and the complete body is a necessity. This is the opinion of majority of the scholars. However, to expose sufficient amount of the body on certain occasions like: surgical operation, giving testimony, seeing the girl during marriage proposals, strict need of identification at security checkpoints, are permissible within the limits of the Shariah.

Some scholars are of the opinion that the face and wrists could be revealed, and the rest of the body should be covered.

However, in the context of the present situation, where immorality is widespread; and the fact that the face of woman is the main cause of attraction, it will be incumbent upon women to cover the whole body, including the face and the wrists.

Allah knows best.

Wassalamu Alaikum Wa Rahamthullaahi Wa Barakaathuhu!

Additional Info

  • Fatwa Number 008/F/ACJU/2009
  • Question

    In response to your letter dated 27.11.2007, requesting an Islamic ruling in regards to the attire of a Muslim woman.

  • Fatwa Summary Some scholars are of the opinion that the face and wrists could be revealed, and the rest of the body should be covered. However, in the context of the present situation, where immorality is widespread; and the fact that the face of woman is the main cause of attraction, it will be incumbent upon women to cover the whole body, including the face and the wrists.
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All praise is due to Allah. Salat and Salam be upon the Final Prophet Muhammad (Sallallahu alaihi wasallam), his relatives and the Sahaba.

Witr prayer is a very important Sunnah prayer. Prophet (Sallallahu alaihi wasallam) has urged the Sahaba to pray Witr prayer in many Ahadhith. This can be prayed in maximum 11 Raka'ats and minimum 1 Raka'at. However, the minimum complete number is 3 Raka'ats.

Different Narrations have mentioned different ways in which the Prophet (Sallallahu alaihi wasallam) performed Witr prayer. Based on that, Religious Scholars have arrived at the following three methods:

  1. Praying the first 2 Raka'ats together and the last 1 separately. This is the best method according to the view of many Scholars, including Imam Shafie.
  2. Praying 3 Raka'ats together and reciting 'Thashahhud' (Aththahiyyat) only in the last Raka'at and completing with Salam.
  3. Like in Maghrib Salah, praying 3 Raka'ats together and reciting 'Thashahhud' (Aththahiyyat) in the second and third Raka'ats, and finally giving Salam.

With some evidences, Hanafi Scholars say it is obligatory to pray according to the third method; but Scholars of the Shafie Mathhab say it is Makrooh (not preferable) to pray in this method, as the Prophet (Sallalla hu alaihi wasallam) has said not to pray Witr like Maghrib prayer.

It has been mentioned in your query that the followers of Hanafi Mathhab, after Taraweeh prayer, seperate themselves from the congregation for Witr prayer.  This could be avoided, if the Imam (in spite of being a follower of the Shafie Mathhab) conducts Witr prayer according to the third method mentioned above. (Although it is not the preferred method, it is permissible within the Shafie Mathhab). In this manner, the followers of the Hanafi Mathhab will not have to leave the congregation, and will be able to pray behind the same Imam. Hence, the unity and harmony amongst the Muslims of London can be maintained.

Please note as usual it is Sunnah to recite Qunooth in the last Raka'at of Witr during second half of Ramadhan.  

Allah knows the best.

Wassalamu alaikum warahmathullahi wabarakatuh.

Additional Info

  • Fatwa Number ACJU/FTW/2015/09-214
  • Question

    As you are aware the month of Ramazan is near, during which after Tarawih, the three rak’at of Witr Salah in Masjidun-noor based on the first opinion of Imam Shafi’i RA is prayed with two salaams, and as the Hanafi’s Witr Salah must be performed with only one Salaam, and performing it with two salaams invalidate their Witr, for this reason most of the Hanafi Moqtadis leave the Masjid and pray their Witr alone or behind another Imam. Also when you perform Witr in one salaam, can we recite qunooth during second half of Ramdhan?

    This process has been going on for many years and although both practices accordingly have their own validity, it would be great if all Musallees of Masjidin-noor whether Shafi’i or Hanafi, could perform the Witr in the same masjid behind the same Imam in a larger congregation.

    Therefore we Hanafi Moqtadees of your respected Masjid would like to request the honorable management of Masjidin-noor that if the three Rak’at Witr could be performed according to the second opinion of Imam Shafi’i RA, which is exactly as Hanafi opinion, then we all, Shafi’is or Hanafis will be able to perform the Witr Salah behind the same Imam in a larger congregation without leaving the Masjid.

     

    We hope that you consider our humble request.

    Jazakallah

  • Fatwa Summary In this manner, the followers of the Hanafi Mathhab will not have to leave the congregation, and will be able to pray behind the same Imam. Hence, the unity and harmony amongst the Muslims of London can be maintained.
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All praise is due to Allah. Peace and Salutations be upon our beloved Prophet Muhammad (SalallahuAlaihiWasallam) and his family members and companions.

Fornication is categorized as one of the major sins. Allah has warned us of a deadly torment for fornication. He says in the Holy Qur’an:

“And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse -- and whoever does this shall receive the punishment. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace; except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft‑Forgiving, Most Merciful” [Al-Furqaan, 68-70] 

There are many warnings like this in the Hadith too. Since this is a major sin, Thawba (repentance) is necessary. What is meant by repentance is to turn to Allaah, sincerely regretting the sin, hating it and making a firm resolve to completely give up the sinful deed and never to repeat it.

Al-Nawawi Rahimahullah said in his “Riyalus- Saliheen”, Chapter Repentance:  

قال النووي رحمه الله تعالى فى باب التوبة من رياض الصالحين : " التوبة واجبة من كل ذنب ، فإن كانت المعصية بين العبد وبين الله تعالى لا تتعلق بحق آدمي فلها ثلاثة شروط: أحدها أن يُقلع عن المعصية ، والثاني أن يندم على فعلها ، والثالث أن يعزم على أن لا يعود إليها أبداً، فإن فقد أحدَ الثلاثة لم تصحّ توبته.

“Repentance is essential for every sin. If it is something between a person and Allaah and has nothing to do with the rights of another person, there are three conditions of repentance: 

1- He should give up the sin.

2- He should regret having done it.

3- He should resolve never to go back to it. 

If one of these three is missing, then his repentance is not sincere.”

Everyone who repents to Allaah, Allaah accepts his repentance. The caravan of those who have repented to Allaah will not be interrupted until the sun rises from the West. 

With regard to the permissibility of a man marrying the daughter of a woman with whom he had previously committed Zina or fornication, there is a difference of opinion among the scholars regarding such cases. Imaam Shaafi Rahimahullah and Imaam Maalik- Rahimahullah - according to the correct view of the two reports narrated from him – said that it is permissible, but Abu Haneefah, Ahmad Rahimahumallah said that such a marriage is haraam.

Imam Shafi  Rahimahullah says:

قال الشافعي رحمه الله فى الام "فأما بالزنا فلا حكم للزنا يحرم حلالا فلو زنى رجل بامرأة لم تحرم عليه ولا على ابنه ولا على أبيه وكذلك لو زنى بأم امرأته أو بنت امرأته لم تحرم عليه امرأته" (كتاب النكاح)

If a person commits Zina with a woman, the woman does not become haraam for him or his son or his father to marry her. Similrly, if he commits Zina with his wife’s mother or with his wife’s daughter, his wife does not become haraam.    (“Al-Ummu”, Kitabun Nikah)

Imaam Ibnu Hajar Rahimahullah in his “Fathul Bary” and Imaam Navavi Rahimahullah in his Rawlathut - Talibeen” have also written in this regard.

  • قال ابن حجر رحمه الله فى فتح الباري: قال بن عبد البر وقد أجمع أهل الفتوى من الأمصار على أنه لا يحرم على الزاني تزوج من زنى بها فنكاح أمها وابنتها اجوز (باب ما يحل من النساء وما يحرم)

 قال النووي رحمه الله فى روضة الطالبين : الزنا لا يثبت المصاهرة فللزاني نكاح أم المزني بها وبنتها (فى الباب السادس من كتاب النكاح)

Additional Info

  • Fatwa Number 019/ACJU/F/2011/0149
  • Subject One who had committed Zina with a Woman and subsequently got married to her Daughter. The Islamic Ruling on this case
  • Question

    Your letter dated 03.11.2011 on the above subject refers. With regard to the permissibility of a man marrying the daughter of a woman with whom he had previously committed Zina or fornication.

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All praise is due to Allah. Salaat and Salaam be upon Prophet Muhammad (Salallahu Alaihi Wasallam) and his family members and companions.

The Celebrated Scholar Khatheeb Al-Shirbeeni (Rahimahullah) discusses about the permissibility of consumption and selling the fruits in burial grounds:

“If a tree grows in a burial ground, its crop is permissible to the people   pursuant to the graveyard. Spending of it for the good of the graveyard is better than keeping it for the people”

There is no harm in Shari’ah in consuming or selling of fruits and trees planted by known or unknown persons in the graveyards. However, it is always best to sell the fruits and utilize the income for the burial grounds.

Allah knows best.

Wassalaamu Alaikum Warahmatullahi Wabarakaatuh.

Additional Info

  • Fatwa Number 007/ACJU/F/2009
  • Subject Fruits and Trees in Burial Grounds
  • Question

    This refers to your letter dated 03.11.2008 with regard to the permissibility of consumption or selling of fruits and trees planted by known and unknown persons at the Jawatte Jumma Mosque Burial Grounds.

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Beneficiaries of Zakaat are clearly stated in the Holy Qur-an. Accordingly, we are of the view that Zakaat could not be given away to purchase a land to erect a school building. Instead, general Sadaqah could be used for such a purpose.

Allah knows best.

Wssalaamu alaikum warahmathullahi wabarakaatuh.

 

Additional Info

  • Fatwa Number 001/ACJU/F/2005
  • Subject Giving Away of Zakaat to purchase Land to Construct School Building
  • Question

    Is it permissible in Islam to give away Zakaat to purchase a land in order to put up a school building?