What is the ruling on combining maghrib and isha together when it is raining even if you are at your house, and dont plan to go to pray it at masjid, please provide evidence.
As far as the Hanbali madhhab is concerned, combining prayers is allowed when there is heavy rain. This is primarily due to the practice of the early community of believers in the time of the Prophet Muhammad, peace and blessings be upon him, when they would do so.
The gathering/joining may be done with the prayers of zuhr and `Asr or Maghrib and Isha`. One may not do so in any other fashion. It was related by Imams Abu Dawud and At-Tirmidhi in a hasan Gharib hadith that the Messenger of Allah, peace and blessings be upon him, did so returning from the Battle of Tabuk.
There is also a hadith in the Sahih of Imam al-Bukhaari, rahimahullah, that has the same information. According to Imam Mansur al-Bahuti, rahimahullah, in the Hanbali School it is allowed to do so in any time of heavy rain, whether one fears for their clothes or not.
However there is a difference of opinion between the Hanbalis and the other three schools in this regard. (Please see Ar-Rawd ul-Murbi`, p. 122-124)
If allah gives karamat to someone, does that necessarily mean he is righteous, because a lot of tableeghi sufish people talk about how they didn’t have to service their car for 10 years because they do da’wah, and yet their da’wah is pretty muddled up, and some of their ideas are weird.
There has to first be a definition of what exactly a karramah is before someone can come to a conclusion whether or not one has occurred. There are different types of miraculous occurrences that take place according to the Shari`a. Perhaps we should take a look at them:
Mu`jizah: This is some wondrous thing manifested on the hand of a messenger or prophet that gives strength and emphasis to his call and incapacitates and challenges his opponents, who are not able to come with the like of it.
Say, if the whole of humanity and the jinn gathered together to come with the likeness of this Qur’an, they could not come with its’ likeness even if they helped and supported one another with assistance.
Then there is also,
We revealed to Musa, ‘Throw your staff,’ and see that it swallows up all of the falsehood that they brought. So the truth was confirmed. And what they were doing was nullified. They were vanquished at that very moment and made humiliated and humble.
Irhaas: The manifestation of a wondrous thing for the messenger of prophet before the commencement of the message or prophetic dispensation.
Then she pointed to him. They said, ‘How can we talk to one who is a child in infancy?’ He said, ‘Indeed I am the Messenger of Allah. He has given me the Book and made me a prophet.’
The Messiah, `Isa, peace be upon him, prophesied the coming of the Prophet Muhammad, peace and blessings of Allah be upon him, before he was with us bodily by saying,
…and giving glad tidings of a messenger to come after me, whose name shall be Ahmad. But when he came to them with clear proofs, they denied him, saying, this is obvious magic.
Ma`una: signs and wonders of provision that are manifested from unknown means so that the believer may be more faithful in their worship of Allah.
Take as an example what happened with the Prophet Zakariyyah, peace be upon him, came into the presence of his niece,
And whenever he came into her chamber, he found her with abundant sustenance. He said, ‘Mary! Who brought you this food?’ She said, ‘It is from Allah!’ Indeed Allah provides for whom He wills, without reckoning.
Karramah: A manifestation of a sign on the hand of a wali or friend of Allah. This is not done to challenge his opponents, but rather is done for two reasons.
- Confirmation of the truth of what the prophet of that wali has brought.
- A strong emphasis and confirmation of the truth of that wali.
There are some conditions that must be present in that saint in order for some wondrous incident from them being held to be a karramah,
- They are of sound creed and acceptable foundational principles.
- Outward piety is present, such as prayer, truthfulness, chaste and the like.
Now without these two principles, someone cannot be reasonably held to be a saint or wali of Allah, be they male or female.
Remember when the angels said, ‘O Mary! Allah has given you the glad tidings of a word from Him. His name will be the Messiah, `Isa ibn Maryam, honoured in this life and the Hereafter and among those near to Allah. He will speak to the people in infancy and in manhood and will be one of the righteous.
She said, ‘My Lord! How shall I have a son when no man has touched me.’ He said, ‘So it is for Allah to create what He wills. Whenever He ordains something, He only has to say, ‘Be,’ and it is.
If someone did not fulfil the prerequisites of a wali who does a karramah, then the action occurrence may not necessarily be denied, but it could be coming from another evil source.
If someone has a grandfather that is a kafir, does the grandson have to show him respect and treat him like the way he treats his parents? Please provide evidence
Yes, the grandparent would have to be respected. The Prophet Muhammad, peace and blessings be upon him treated his uncle as his parent when he was orphaned at a young age and had no one else to care for him. He saw to his health and treated him with respect – although a kafir – until the day of his death. This can be seen in all of the sirah literature available in English.
Is it bidda to put your hands on your chest after ruku? Please provide evidence?
There is a difference of opinion as to where the hand should go after rising from ruku`. Imam Ahmad ibn Hanbal, rahimahullah, when asked about it said, ‘The hadith of doing so (Ibn `Umar, may Allah be pleased with him) and not doing so conflict, thus it is better to leave something that could be a sunna and not be asked then to do something thinking that it is a sunna and risk being asked.’ The other three schools do not see it as a sunna to do so.
However, no one ever spoke of it as an innovation among the best generations and those who followed them. In fact, fastening the hands after ruku` upon rising from ruku` or not doing so has been held to be valid by Imam Mansur al-Bahuti, may Allah have mercy upon him. He declared both valid but the strongest being not to do it.
Some people say that there is no such thimg as accepting difference of opinion, because there is always only one correct answer to everything, so they argue about every little thing, what is your response to these people?
This is actually not always true as there can at times be diversity in opinion. This is why we have some Companions reciting the basmalah aloud and some not doing so, while both learned their practices from the Messenger of Allah, peace and blessings be upon him.
The fact that the Companions, may Allah be pleased with them, never came together on all the issues or forced a consensus on every issue should cause us to think how we believe we could do so in this day and time having not witnessed the revelation or met someone who indeed did.
Some of my family wants to be a policeman (who manages street order) in Egypt. Some people tell its haram. Why? And what is your evidence?
The people that would say that someone should not be a policeman in that country or any other would be depending upon the fact that none of the Companions or the first generations entered into these positions upon becoming Muslim. The house of the parliament for the unbelievers, Dar An-Nadwa, was not entered once by the Muslims nor by the Prophet Muhammad, peace and blessings be upon him. Thus from this and other evidence, they would say that the people need to exempt themselves from such a system and avoid it as the prophets, upon them be peace, did so before.
In the time of RasoolAllah (saw) the King of Abyssinia Negus become Muslim. And he was ruling over than Allah (swt) law, and RasoolAllah (saw) never called him Kufir for doing this, in fact he prayed for him when he died?
What is the evidence that Negus was ruling by other than what Allah revealed before or after his Islam? This in itself would require evidence before any other proof could be established. This and other false arguments go hand in hand with the King of Egypt and Yusuf story. These are not clear cut points of reference nor are they satisfactory to depend upon as a proof unless they clearly indicate the thing intended.
Who was Shaykh Izudeen Ibn Abdusalaam, was he in the time of Ibn Taymiyah, could you give me a brief over view of who he was?
Shaikh ul-Islam al-`Izz ibn `Abdus-Salaam, may Allah have mercy upon him, died in the year 660 AH, which was one year before Imam Ibn Taymiyyah was born. He was a major Shafi`ii scholar and one of the best scholars to have emerged from Syria. He wrote books of theology, Qur’anic commentary, fiqh, linguistics and many other beneficial tools.
Knowing that it is haram for Muslims to use nuclear bombs on others, is it still halal for Muslims to study Nuclear Physics and would it also be halal for an Islamic State to possess such weapons?
There is a difference of opinion as to whether or not nuclear weapons could be kept for the purpose of deterrence. The use of nuclear energy as a power source has never been denounced roundly by the scholars of Islam, but Imaams such as Muhammad ibn Ibrahim, rahimahullah, stated that there should be strong constraints and controls on it so that it does not get out of control.
Is it true that Umar RA prayed jumuah in a church and allowed the Christians to pray on Sunday in it, i.e. he shared a church with Christians? Interfaith activists use it as evidence for the permissibility of having interfaith meetings.
Sayyiduna `Umar, may Allah be pleased with him, as well as Sayyiduna Ibn `Abbas, may Allah be pleased with him, did so as a matter of emergency when there was no masjid present and they prayed in places where there were no idols present. Inter-faith is a different issue as those who take part in it proclaim that all three religions, Islam, Judaism and Christianity emanate from the same source and worship the same god.
The fact that the Sahaaba mentioned and others never prayed with the Christians or sanctioned their worship or invited them to pray with the Muslims is evidence that they did not believe Christians had the same god. For further evidence of this, please see Surat ul-Maa’idah (5), ayaat 40-51, Surat ul-Maa’idah (5), ayaat 70-75 and Surat ul-Kaafirun.
Regarding tarbiyah and tasfiyah, people use evidence that during time of umar, he said that if people lost a battle it was due to their sins, that means we need to purify ourselves from sins before going to jihad otherwise we loose, how is that statement falsified?
Those using these terms first need to provide the evidence for using them and the context, otherwise we could be ourselves indulging in a sin, namely innovation.
Where did the sects of Al Maturidiyya & Ashaa’ira come from & where do they differ with Ahl Al Sunnah Wal Jam’ah?
The Maturidis are the students of Imam Abu Mansur Al-Maturidi, who lived in central Asia in the third century of Hijrah while the Ash`aris are those who were students of Imam Abul Hasan Al-Ash`ari, may Allah have upon him, who was in Baghdad. It is not a matter of where they differ with Muslim Orthodoxy, for they are a part of Muslim Orthodoxy, as has been stated by other theologians in the past.
Groups like HT say the only way to establish the Khilfah is to seek nusra though the taghout regimes, and they also say Jihad can not be the way because it not the way of RasoolAllah (saw). How did Ahl Al Sunnah Wal Jam’ah refute them with evidence from Quran and sunna that Jihad is the only way to establish the Khilfah?
It has to first be understood that Hizb ut-Tahrir has far more wrong with it than this issue, as they are a dangerous firqah (cult) that brainwashes its’ followers. It has been stated in their book, Hizb ut-Tahrir, pgs. 5-7 and 11-12 that it is compulsory for the entire Ummah to follow Hizb ut-Tahrir in order to be successful.
If one combines this with the fact of having to give an oath of allegiance upon joining Hizb ut-Tahrir as well as being taught Mu`tazilah (Greek Platonist rational arguments) theology, you have the terrible calamity of some 20,000 people being possibly led to the fire with the Qur’an in their hand. Rather than argue with them on this, they need to be convinced to leave their false sect.
 Surat ul-Israa (17), ayah 88
(2) Surat ul-A`raaf (7), ayaat 117-119
(3) Surah Maryam (19), ayaat 29-30
(4) Surat us-Saff (61), ayah 6
(5) Surah Aali `Imran (3), ayah 37
 Surah Aali `Imran (3), ayat 45-47