The Ruling on delivering Judgements without Knowledge

Q: There are some people who deliver judgements without knowledge, what is the ruling on this?

A: Such an action is among the most dangerous of matters and the greatest of sins; Allah, the Most High has compared speaking about Him without knowledge to associating partners with Him. He said: “(O Muhammad): "(But) the things that my Lord has indeed forbidden are Al-Fawahish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge” (Al-A'raf 7: 33).

This includes speaking of Allah without knowledge of His Self, His Attributes, His Actions or His Laws. It is not permissible for anyone to deliver a judgement in any matter unless he knows that this is the Law of Allah, the Almighty, All-Powerful, and unless he has the means and ability to know what the texts from the Book of Allah and the Sunnah of His Messenger demonstrate - then he may deliver legal judgements. The Mufti interprets Allah's Words and conveys the Message of Allah's Messenger (Salallahou ‘aleyhi wa salam), so if he says something when he does not know, or is not sure, after looking at and reflecting on the evidences and exercising his Ijtihad therein, then he is guilty of speaking on behalf of Allah and His Messenger (Salallahou ‘aleyhi wa salam) without knowledge and he should be prepared for punishment, for Allah, the Almighty, the All-Powerful says: “Then who does more wrong than one who invents a lie against Allah, to lead mankind astray without knowledge. Certainly, Allah guides not the people who are Thalimun (polytheists , wrongdoers, etc.)” (Al-An'am 6: 144).

Ibn 'Uthaimin

The Four Imams did not order Anyone to follow Them blindly in All Things

Q: There is a difference of opinion surrounding many matters in Fiqh between the Muslim scholars - I mean, the four Mathhabs. So what is the position of a person who belongs to one particular Mathhab, if he finds something in another Mathhab which suits him in a certain matter? For example, the Zakah payable on jewellery which is used for adornment - I follow a Mathhab which does not oblige the payment of Zakah upon it, but I hear from many other scholars that the payment of Zakah upon it is mandatory. In short, is it permissible for the Muslim to follow one Mathhab and take from the opinion of another Mathhab, bearing in mind that he has a good knowledge of matters of Islamic jurisprudence?

A: There is no doubt that the Muslim intends to find the truth and act upon it when he seeks it and that the four Imams - may Allah have mercy on them - did not oblige anyone to follow them blindly in all things; they only informed us of their preference and what they saw as the preponderant view, and they ordered others to take the truth wherever they found it in the sayings of others. Therefore, no one is required to blindly follow the saying of a particular Imam in everything, and it is not allowed for him to follow the concessions, nor the slips and mistakes of the scholars, seeking to make things easier or following one's personal whim.

Although most of the scholars hold the view that there is no Zakah payable on jewellery, what caused them to reach this conclusion was the comparison of jewellery with items that one uses, as well as narrations from some of the Companions about not paying Zakah on it.

But in authentic Hadiths attributable to the Prophet (Salallahou ‘aleyhi wa salam) it is confirmed that the payment of Zakah on it is obligatory, as well as the threat for those who do not pay the Zakah due upon it. This evidence is of greater weight than the Qiyas and narrations (of the Companions), therefore it is the preferred opinion of those who strive to ascertain the truth.

Ibn Jibreen

The Story of the Land of Fadak

Q: A book called 'Fadak in History' came into my hands in which the writer describes the two caliphs, Abu Bakr and 'Umar as disbelievers. What is the ruling of the religion on this book?

A: The Rafidhah - may Allah's curse be on them - claim that the Prophet (Salallahou ‘aleyhi wa salam) is inherited from like other human beings and that Abu Bakr deprived Fatimah of her inheritance, that 'Umar supported him in this, and that the aforementioned land of Fidk, which was near Madinah was his property, and that they took over the matter of its disposal, and claimed it for themselves, or that they placed it in the public treasury. The writer of this book, an evil Rafidhi, should be avoided, along with his wicked lies and slanders, for the Prophet (Salallahou ‘aleyhi wa salam) said: “We do not bequeath (anything) nor do we leave it as charity” (Al-Bukhari no. 5358, Muslim no. 1757, Abu Dawud no. 2963 and At-Tirmithi no. 1610).

Abu Bakr and 'Umar, may Allah be pleased with them both, acted in accordance with this in the matter of the land, just as he (Salallahou ‘aleyhi wa salam) did during his lifetime, and 'Uthman, 'Ali and Al-Hasan supported them in this, but the Rawafidh have no sense.

Ibn Jibreen

The Book: 'The Life of King Saif bin Dhi Yazin'

Q: I read a book The Life of King Saif bin Dhi Yazin' and on page 185 of the second volume, it says that King Saif arrived in a land where he found a man and he asked him his name and he told him that it was Al-Khidhr and he showed him a very beautiful land called Al-Jazirah Al-Baidha' (The White Peninsula) and said that he was the appointed guardian over it. In this place there were many miracles, such as that every night the gates of heaven were opened from the direction of that place and the angels of mercy carry out the Commands of the Supreme. He told him that beyond this peninsula was light, and beyond it, darkness which revolves around the earth, and beyond it, a mountain called Fadh, which was circular, like a ring, and the earth and the heavens were constructed upon it, and Allah's Omnipotence encompasses them all, and beyond that mountain lived creatures who were neither human nor Jinn. Is this story true and correct?

A: This story is baseless and without any evidence and it is not permissible to believe in it, nor to include it among Islamic beliefs. The scholars have said that such fables about Al-Khidhr are without any authentic foundation and that Al-Khidhr died just as other worshippers of Allah do. If he were alive, he would have come to our Prophet, Muhammad (Salallahou ‘aleyhi wa salam) who was sent to mankind and the Jinn. Also, the above-mentioned book contains superstitions and lies which are baseless. The writer is unknown and he like the one who does not think about what he is doing, writing whatever he thinks or imagines, with the intention of making time pass for the people with what he believes to be wonders of the world. There is no doubt of the extent of Allah's Omnipotence, nor of His All-Encompassing Knowledge of all created beings, but these superstitions which are without rein or halter deserve to be erased and eradicated, and this should be known (to all).

Ibn Jibreen

The Saying: "Whoever has no Shaikh, his Shaikh is Satan"

Q: What is your opinion regarding those who say: "Whoever has no Shaikh, his Shaikh is Satan."?!

A: There is no doubt that knowledge is transmitted by its bearers - and they are the righteous scholars - and whoever receives knowledge from them benefits greatly, understanding the texts (of the Qur'an and Sunnah), knowing how to study and how to act, and that whoever restricts himself to reading books only, (certain) things may not be apparent to him and he may misunderstand what he reads, but I do not concur with this saying and it is not an authentic Hadith - neither Marfu' nor Mawquf (Mawquf: A chain of narration reaching to a Companion). It might be a saying of some of the scholars, intended to warn people against staying away from the people of knowledge and to encourage them to attend lectures given by the scholars. And Allah is the Granter of success.

Ibn Jibreen

The Ruling on speaking on Fridays

Q: Is it permissible to address the people on Fridays at 'Asr time? Benefit us, and may Allah benefit you.

A: Yes, it is permissible to address the people at 'Asr time, or Maghrib time and at all times, because lecturing and reminding people (of Allah) is knowledge, a form of advice, and beneficial to the listeners. There is no obligation upon anyone to attend, nor is there any evidence that it is disliked, although the people are accustomed to taking Friday off from their work or studies, but even so, there is no objection to it, Allah willing.

Ibn Jibreen

Cheating in Examinations is Forbidden

Q: I am a person who finds difficulty in studying, and I understand almost nothing, which leads me to cheat in the examinations; please inform me?!

A: We strongly advise you to work hard and continue your studies and to work hard on memorization, and comprehension so that you can derive benefit from the teacher and your colleagues and from repeated investigation and reading, and similar such actions as will benefit you and help you to understand the meanings. We advise you to abandon cheating, which is forbidden and is a deception against the community, in general and in particular.

Ibn Jibreen