The topic of this responsum is the delicate matter of wala’ and bara’ – usually glossed as “loving and hating for

Allah’s sake”. The questioner states that she has a female Christian friend, and would like to know whether

such friendship contravenes the Islamic teachings or norms.

The Response

All praise be to Allah. To proceed:

There is no problem in this, Allah willing. For Allah, Transcendent and Exalted is He, says: Allah does

not forbid you to be benevolent and equitable to those who have neither made war on your religion

nor driven you from your homes. Allah loves the equitable.2

This verse, as the majority of scholars hold, is one whose legal provision still holds; it has not been

abrogated.3 Consequently birr, or benevolence here, embodies the notion of kindness, justice and

fairness. This goes to prove the permissibility of such friendship, providing this friendship is not based

upon creed (‘aqidah) – meaning, that they not be loved for their [false] beliefs. As for relationships

with them in the worldly sense, Allah, Exalted is He, says concerning non-Muslims parents: Bear them

company in this worldly life in kindness.4 An authentic hadith records that the Prophet, peace be

upon him, instructed Asma’ – when her disbelieving mother was about to visit her: “Treat your mother

kindly.” Recorded by al-Bukhari, no.2620 and Muslim, no.1003.

Thus, friendly relationships from a non-creedal angle is not that type of mawalat, or loyalty and

friendship, that Allah prohibits. There is no issue at all with such an affair, or with intending to steer

her towards guidance through good conduct and character. If Allah wills, this is part of inviting others

to Islam. And Allah knows best

Background:

The celebration of the birthday of the Prophet (peace and blessings of Allah be upon him) is an issue of controversy amongst the scholars. Thus, there were some who considered it a disliked innovation, a few even saying it reached the level of prohibition, and there were others who considered it a praiseworthy innovation.

This difference is traced back to a divergence concerning the division of innovation (bid’ah). Some scholars recognized the validity of such innovations and this was, primarily, the school of Imam Al-Shafi’i (May Allah have mercy upon him) and the head of this thought was Al-’Izzi Adin Abdul Salam (May Allah have mercy upon him). In addition, Imam Al-Qarafi (May Allah have mercy upon him) who was a Maliki, carried this same opinion, giving it great attention , explaining it in an exhaustive manner. In his discussion Al-Qarafi (ra) expanded the concept of innovation to included innovations that were commendable, highly recommended, obligatory and a disliked nature. Thus, he divided innovation into five parts: (obligatory, recommended, permissible, disliked and forbidden).

There were some scholars who failed to accept this division contending that, “Any innovation, if it appears, then it is repulsive in nature.” They did this by restricting the statement of ‘Umar (ra), regarding the tarawih prayers, “This is a good innovation” to its linguistic meaning. There was a large body of scholars who held this opinion such as Taqi al-Din Ahmad Ibn Taymiyyah, Al-Shatibi, in his book Al-’Itisam, and many scholars from the Maliki and Hanbali schools (may Allah have mercy upon all of them).

Finally, there were scholars who wrote in support of celebrating the Mawlid such as Al-Suyuti (May Allah have mercy upon him) and, at the same time, there were others who wrote against it. Thus, in my opinion, there is no need to drag this discussion out, nor continue to argue about it any longer.

The Ruling:

Whoever wants to celebrate the Prophet’s (sa) birthday should celebrate it and avoid doing any action contrary to Islamic Law. This act should be done with an intention that it is not a sunna nor an obligatory act. If these conditions are observed, and one is careful not to contradict Islamic Law, out of sincere love for the Prophet (Peace and blessing of Allah upon him), then, Allah willing, there is nothing wrong with this action and this person will be rewarded.

Commenting on this, the Shaykh of Islam Ibn Taymiyyah (May Allah have mercy upon him) said, “Indeed, such a person will be rewarded because of his intention.” Likewise, for the one who shuns this celebration, seeking to cling to the sunna out of fear of falling into innovation, then this person will also be rewarded, Allah willing. It is important to note that this is not a big issue. Nor is it necessary to give it more attention then it deserves.

The Methodology:

Our attention towards this issue is directed towards uniting the Muslims and curbing these differences. We base this understanding on facilitation (for both sides) and ease. This ease is not founded on an empty premise, but is referenced directly back to the Quran, traditions of the Prophet (sa), the fundamental objectives of Islamic law, and the order of the Prophet (sa) to work towards unity between others. If a contentious issue arises pertaining to a matter, we exercise great consideration and respect for both sides. This consideration is not simply an act of being overly accommodative, as some contend, or attacking those who hold weak opinions. But, this respect and consideration for differences is guided by the fact that both opinions are based on proofs from Islamic Law. In some regards these proofs are clear, and in other regards the opposite holds true. Thus, some (scholars) have provided evidences for these acts’ legitimacy, and others hold proofs for the opposite. In conclusion, our stance is that both are on goodness, Allah willing, as long as this act is not mixed with some type of evil and the intention is correct.

Allah knows best.

Translated by Suhaib Webb

It is recommended to recite al-Fåti?ah unrestrictedly; meaning, without confining it to a specific place

or occasion. Allah, Transcendent and Exalted is He, says: Recite from the Qur’an as much as is easy

for you.2 And in the very same verse: So recite from it as much as is easy. Hence reciting the Qur’an

entails a tremendous reward. Allah, Transcendent is He, will grant to you in return ten good deeds for

each letter [of the Qur’an] you recite. I do not say that Alif. Låm. M•m. is a letter. Rather, Alif is a letter;

Låm is a letter; and M•m is a letter. Its like was said by the Prophet, peace be upon him, as reported

by al-Tirmidh•, no.2910; by way of Ibn Mas‘¥d, may Allah be pleased with him.

Al-Tirmidh• also records, no.2926; by way of Abu Sa‘•d al-Khudr•, may Allah be pleased with him; the

hadith: “Whoever, because of being preoccupied with the Qur’an or with remembrance of Me, asks

not of Me, I shall grant him the best of what I give to those who ask [of Me].” This is because [reciting]

the Qur’an is one of the most meritorious and highly recommended of deeds.

As for doing so at the start of any gathering, or at its conclusion, then there is no explicit text related

about this. If someone does so believing that it is a Sunnah, or an obligation, then this contravenes the

Sacred Law. But if he recites it in order to seek blessings (tabarruk) with the Noble Qur’an, then, Allah

willing, there is nothing wrong with this according to the view we hold to be the soundest. The issue

entails a dispute related to what is called bid‘ah i?åfiyyah – “innovation by way of extension”.3 Many

Målik• scholars detest this type of bid‘ah, whereas in the opinion of other scholars the issue goes back

to the nature of al-dal•l al-‘åmm – general proofs, and what their scope encompasses of [unrestricted]

allowance or recommendation. This latter rule is the view of the Shafi‘•s and al-‘Izz b. ‘Abd al-Salåm,

as well as of al-Qaråf• who was a Målik•.

Therefore the issue, Allah willing, is one in which there is no problem, in the sense that it should not

be a cause for schisms to arise between Muslims: “Do not hate one another, do not envy one another,

do not turn your backs on one another,” says one hadith recorded by al-Bukhår•, no.6065 and Muslim,

no.2599; by way of Anas, may Allah be pleased with him.

Thus, whoever wishes to recite [al-Fåti?ah at the start or end of a meeting], we should not prevent them

from doing so. However, one should not think that this is a Sunnah, or that the Prophet, upon whom

be peace, began in such a manner. This would not be correct. Nevertheless, if someone were to recite

it for its blessings, or out of seeking the reward it has with Allah, then there is nothing wrong in doing

so; Allah willing.

All praise be to Allah. May blessings and peace be upon our Prophet; and upon his Family, Companions

and followers. To proceed:

The beginning of your question may be whittled down to: Has Islam reached the whole of humanity?

The reply: Islam has not reached the whole of humanity, but it will reach the whole of humanity. For

there occurs in one hadith: “The Hour will not be established until there remains no house of brick or

fur save that the religion will enter it: bringing with it honour or humiliation.” Related by Imam A?mad

(no.16957), al-Bayhaq• in his Sunan (9:181) and al-Tabarån• in al-Kab•r (no.1280). Hence this religion

will certainly enter [everywhere]. Today the media and the means of mass communication have turned

the world into a global village; such, therefore, are channels for Islam to be conveyed to every house.

Thus it is incumbent upon each Muslim to strive diligently to communicate Islam to others. But as for

whether or not this has [completely] happened, then not as yet.

As for those deserving of punishment in the Hellfire, it refers to those to whom this religion has been

conveyed but they refuse to believe in it. Allah, Transcendent and Exalted is He, says: And this Qur’an

has been revealed to me that I may warn you with it and whomsoever it may reach.1 Meaning, that it

is a warning to all whom it reaches, even if one has not seen or spoken with the Prophet. Whosoever

the Qur’an has been communicated to, is of those who have been warned. Consequently, the Qur’an

that is with each of us must, of need, be conveyed to the whole of humanity. Those to whom the Qur’an

has been conveyed, then the proof (?ujjah) has been established upon them. Those to whom it has

not been conveyed, the proof has not been established to them, and their case is like that of the ahl

al- fa† rah – those who lived in a period of time before the advent of a divinely-revealed message. About

this, Allah, Transcendent is He, revealed: Nor do We punish until We have sent a Messenger.2 He also

said: Whenever a fresh host is cast into it [Hell], its keepers ask them: “Did not a warner come to you?”

They will say: “Yes, a warner came to us; but we denied.”3

Thus Messengers were divinely sent in order that mankind might have no argument against Allah after

the Messengers. So a person to whom the message has not reached, then the proofs cannot be said to

have been established; proofs and arguments that are to be clear, thorough and decisive: Say: “Allah’s

is the decisive argument.”4

Someone to whom the message reaches may not affirm it due to either simply ignoring it (i‘rå?an

‘anhå), being prejudiced against it, being hostile to it, disbelieving it, or rejecting it – as Allah, Exalted

is He, says: And they rejected them [the signs], though they inwardly recognised them, out of injustice

and pride.5 That is to say, they rejected them whilst their souls were certain about them and inwardly

knew them to be the truth. So they chose to be blind to the truth: But when they cover themselves with

their garments He knows what they hide and what they reveal. He knows what is in their breasts.6 In

other words, they desire not to see the truth.

Many non-Muslims today fall into this situation, in that some of them are able to discern truths if they

are made manifest. However, whether it is out of not wishing to forsake familiar habits; or losing their

standing among people; or having contempt for Muslims; or being prejudiced against them; or just out

of sheer folly and misguidance, many turn away from even considering (or contemplating) the Qur’an.

It is this turning away from contemplating the Qur’an or becoming acquainted with the message, while

being able to do so, which undoubtedly causes a person to be divinely punished. For: The religion in

the sight of Allah is Islam.7 Also: Whoever seeks a religion other than Islam, it shall never be accepted

from them, and they will be loosers in the Hereafter.8 Of course, a devotional life in this world should

be lived in peaceful co-existence with others; for no one can be compelled to accept the faith. Afterall:

There is no compulsion in religion.9

This, then, is our stance, and our address and invitation here. Yet this is not to suggest that the truth

is multiple, and that everyone can [ultimately] believe whatever they want. For the truth is indeed one;

the truth is this religion: a religion that is the seal and guardian over all other religions. This, in brief, is

a reply to the question.

ENDNOTES

* From www.binbayyah.net (trans. Surkheel Abu Aaliyah).

1. Qur’an 6:19.

2. Qur’an 17:15.

3. Qur’an 67:8-9.

4. Qur’an 6:149.

5. Qur’an 27:14.

6. Qur’an 11:5.

7. Qur’an 3:19.

8. Qur’an 3:85.

9. Qur’an 2:256.

The Question:

“Is it allowable for one to ask where Allah is? Is Allah (May He be exalted) above His servants? And is that understanding representative of anthropomorphism? Also, what is our position towards those who say that such a question is not permissible and that Allah (swt) is above any place or location?”

The Answer:

Affirming Allah’s Exalted Status:

“Indeed, Allah (swt) describes Himself as being The Most High: “Praise the name of your Lord The Most High.” And, “He is The High.” and, “He is the High the All Powerful.” (Based on these verses) it is not allowed for anyone to dispute (the truth) of this attribute, nor is it allowable for any Muslim to differ regarding it. As for inquiring about the nature (of this attribute), then this is not something that you are obliged to deal with, nor is it something sought from you. There is the hadith of the slave woman who was brought to the Prophet (Peace and blessing of Allah be upon him) with her master so she could be freed and the Prophet (Peace and blessing be upon him) asked her, “Where is Allah?” However, this hadith is ahad and there is no other narration of the Prophet (Peace and blessings of Allah be upon him) where he (Peace and blessings of Allah be upon him) asks someone this question. Nor is it related that any of our pious ancestors asked such a question.

Interacting with such texts:

It is important to note that questions like this are not sought after nor desired from you. However, when approached with such issues you should do the following:

First, you should read the verse that affirms Allah’s highness. Second, you should read the verse that negates anything being like Him. Finally, you should avoid delving into the deeper meaning of the verse (meaning the how related to Allah’s attribute but just simply affirm it and negate its likeness to creation or vice versa). This is important (to not delve into this/nor make it a bigger issue than it is) because it is not a matter related to actions, and on the Day of Reckoning Allah (May He be exalted) is going to ask you about your actions not His essence. And this (methodology) is the way of the first 3 generations of saints and scholars of the Muslim nation of which there is no uncertainty. Imam Al-Tufi (May Allah have mercy upon him) said: “The way of Imam Ahmed (may Allah have mercy upon him) and the rest of the scholars of the early generations was to affirm these attributes without commenting on them.” Therefore, when it came to these attributes, they would (affirm them) and say nothing. And this was the way of Abu Nua’yim (may Allah have mercy upon him) the teacher of Al-Bukhari (may Allah have mercy upon him). Ibn Kathir (May Allah lighten his grave), in his explanation of the verse, “Then He rose upon the thrown” states: “We allow this verse to pass as it is while eliminating any anthropomorphic/thepomorphic elements from Allah’s existence. Exalted is He from what the intellect suggests.” And these where the words of Abu Nua’yim, the teacher of the teacher of Al-Bukhari, the teacher of Imam Ahmed and Yahya ibn Ma’in(May Allah have mercy upon all of them). Thus, differing about this issue and arguing about time and place (with respect to the Divine) is not something from the actions of the early generations and is in contrast to what they were upon. Therefore (when encountering verses like this), you should say nothing and read the verse as it is. Hence, what is necessary is for you to believe as the early generations believed without adding or deducting (anything). And this is what is required of you so do not dispute (with others) about it.”

And Allah knows best.

Sh. Abdullah bin Bayyah (May Allah preserve him)