Manners (Part 1)
Chapter 2
forbidden expressions
42054: There is nothing wrong
with using the expression "by chance"
Question:
Is it permissible to use the expression "by
chance", such as saying, "I went to the market
and I met So and so by chance"?
Is this phrase "by chance" haraam or does it
constitute shirk (associating others with
Allaah)? What should I say instead of this?
Please advise me, may Allaah reward you with
good.
Answer:
Praise be to Allaah.
There is nothing wrong with using the phrase
"by chance," because what the speaker means is
that he met that person without a prior
agreement to meet, and without intending to do
so; he does not mean that this meeting happened
without the decree of Allaah.
The use of this expression (sudfatan
in Arabic) is mentioned in some ahaadeeth, such
as that narrated by Muslim (2144) from Anas who
said: I set out with him (i.e., with `Abd-Allaah
ibn Abi Talhah) to go to the Messenger of Allaah
(peace and blessings of Allaah be upon him), and
we met him by chance and he was carrying a
branding iron…
Abu Dawood (142) narrated that Laqeet ibn
Sabrah said: I came among the delegation of
Banu'l-Muntafiq to the Messenger of Allaah
(peace and blessings of Allaah be upon him).
When we came to the Messenger of Allaah (peace
and blessings of Allaah be upon him) it so
happened that we did not find him in his house
but by chance `Aa'ishah the Mother of the
Believers was there…. This hadeeth was classed
as saheeh by al-Albaani in Saheeh Abi
Dawood.
It says in Fataawa al-Lajnah
al-Daa'imah (3/393):
The expression used by many people, "I met So
and so by chance" etc is not haraam and does not
constitute shirk, because what is meant is
meeting him without a prior appointment or
agreement to meet, for example, and there is
nothing wrong with this meaning.
Shaykh Ibn `Uthaymeen was asked: What is your
opinion on using the expression "by chance"?
He replied:
We think that there is nothing wrong with
this expression. This is a customary expression
which is mentioned in several ahaadeeth: We met
the Messenger of Allaah (peace and blessings of
Allaah be upon him) by chance, etc.
With regard to people's actions, things do
happen by chance, because people have no
knowledge of the Unseen and a thing may happen
without a person realizing it or doing the
things that lead to it or expecting it. But with
regard to the actions of Allaah, this is not the
case, for everything is known to Allaah and
everything is decreed by Him. With regard to Him
nothing ever happens by chance, but with regard
to you and me, we may meet without prior
arrangement and without realizing or planning
it. This is what we call chance, and there is
nothing wrong with that. But with regard to the
actions of Allaah, this word cannot be used.
Fataawa al-Shaykh Ibn `Uthaymeen,
3/117
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
36674: Ruling on cursing
specific people
Question:
What is the ruling on cursing (and not just
insulting) the Jews and Christians or other
groups, whether living or dead? May Allaah
reward you with good.
Answer:
Praise be to Allaah.
The author of Lisaan al-`Arab [a
famous Arabic-language dictionary _ Translator]
said: La'n (curse) means being cast out
far from goodness, and it was said that it means
being cast away far from Allaah, and from
people.
Cursing happens in two ways:
Cursing the kuffaar and sin in general terms,
such as saying "May Allaah curse the Jews and
Christians," or "May Allaah curse the kaafirs,
evildoers and wrongdoers," or "May Allaah curse
the wine-drinker and thief." This kind of curse
is permissible and there is nothing wrong with
it. Ibn Muflih said in al-Adaab
al-Shar'iyyah, 1/203: "It is permissible to
curse the kuffaar in general."
The second is where the curse is applied to a
specific person, whether he is a kaafir or an
evildoer, such as saying, "May Allaah curse So
and so," mentioning him by name. This may fall
into one of two categories:
1 _ Where there is a text which states that
he is cursed, such as Iblees, or where there is
a text which states that he died as a kaafir,
such as Pharaoh, Abu Lahab and Abu Jahl. Cursing
such persons is permitted.
Ibn Muflih said in al-Adaab
al-Shar'iyyah, 1/214: "It is permissible to
curse those concerning whom there is a text
stating that they are cursed, but there is no
sin involved if one does not do this."
2 _ Cursing a particular kaafir or evildoer
concerning whom there is no text stating that
they are cursed _ such as wine-drinkers, those
who offer sacrifices to anything other than
Allaah, the one who curses his parents, those
who introduce innovations in religion, and so
on.
"The scholars differed as to whether it is
permissible to curse these people, and there are
three points of view:
(i) That it is not permissible under any
circumstances
(ii) That it is permissible in the case of a
kaafir but not of a (Muslim) evildoer
(iii) That it is permissible in all cases."
Al-Adaab al_Shar'iyyah by Ibn Muflih,
1/303
Those who say that it is not permissible
quoted a number of texts as evidence, including
the following:
1 _ The report narrated by al-Bukhaari (4070)
from `Abd-Allaah ibn `Umar, that he heard the
Messenger of Allaah (peace and blessings of
Allaah be upon him), when he raised his head
from rukoo' in the final rak'ah of Fajr prayer
and said: "O Allaah, curse So and so, and So and
so, and So and so," after he had said, "Sami'a
Allaahu li man hamdih, Rabbana wa laka'l-hamd."
Then Allaah revealed the words (interpretation
of the meaning):
"Not for you (O Muhammad, but for Allaah)
is the decision; whether He turns in mercy to
(pardons) them or punishes them; verily, they
are the Zaalimoon (polytheists, disobedients and
wrongdoers)"
[Aal `Imraan 3:128]
2 _ The report narrated by al-Bukhaari (6780)
from `Umar, that there was a man at the time of
the Messenger of Allaah (peace and blessings of
Allaah be upon him) whose name was `Abd-Allaah,
but his nickname was Himaar (donkey), and he
used to make the Messenger of Allaah (peace and
blessings of Allaah be upon him) laugh. The
Prophet (peace and blessings of Allaah be upon
him) had had him flogged for drinking, then he
was brought one day and he commanded that he be
flogged, and a man who was there said, "O
Allaah, curse him, how often he is brought [for
this reason]!" But the Prophet (peace and
blessings of Allaah be upon him) said: "Do not
curse him, for by Allaah what I a know about him
is that he loves Allaah and His Messenger."
Shaykh al-Islam Ibn Taymiyah said in
Majmoo' al-Fataawa, 6/511.
It is permissible to curse all those whom
Allaah and His Messenger have cursed, but as for
cursing specific people, if it is known that the
person died in kufr, then it is permissible to
curse him. But with regard to a specific
[Muslim] evildoer, we should not curse him,
because the Prophet (peace and blessings of
Allaah be upon him) forbade cursing `Abd-Allaah
ibn Himaar who used to drink wine, even though
he had cursed the wine-drinkers in general;
however cursing a specific person if he is an
evildoer or promoter of bid'ah is a point of
dispute among the scholars.
And Shaykh Ibn `Uthaymeen said in al-Qawl
al-Mufeed, 1/226.
The difference between cursing a specific
person and cursing those who commit sin in
general is that the former (cursing a specific
person) is not allowed, and the latter (cursing
the people who commit sin in general) is
allowed. So if you see an innovator, you do not
say, `May Allaah curse you,' rather say, `May
the curse of Allaah be upon those who introduce
innovations,' in general terms. The evidence for
that is the fact that when the Prophet (peace
and blessings of Allaah be upon him) cursed some
people among the mushrikeen and followers of
jaahiliyyah and said: "O Allaah, curse So and
so, and So and so, and So and so," he was told
not to do that when Allaah said (interpretation
of the meaning):
"Not for you (O Muhammad, but for Allaah)
is the decision; whether He turns in mercy to
(pardons) them or punishes them; verily, they
are the Zaalimoon (polytheists, disobedients and
wrongdoers)"
[Aal `Imraan 3:128]
This was narrated by al-Bukhaari.
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
31900: No one is described as
the khaleefah of Allaah
Question:
I have read in some books the phrase, "You, O
Muslims, are the khaleefahs of Allaah on His
earth." What is the ruling on this phrase?.
Answer:
Praise be to Allaah.
This phrase is not correct in its meaning,
because Allaah is the Creator of all things, and
His is the Dominion, and He is not absent from
His creation and Dominion so that He would
appoint a khaleefah on His earth. Rather Allaah
appoints some people as khaleefahs of part of
the earth. Every time an individual, group or
nation is destroyed He appoints another as a
khaleefah to succeed them (yakhlaf) in
populating the earth, as Allaah says
(interpretation of the meaning):
"And it is He Who has made you generations
coming after generations, replacing each other
on the earth. And He has raised you in ranks,
some above others that He may try you in that
which He has bestowed on you" [al-An'aam
6:165]
"They said: `We (Children of Israel) had
suffered troubles before you came to us, and
since you have come to us.' He said: `It may be
that your Lord will destroy your enemy and make
you successors on the earth, so that He may see
how you act'"
[al-A'raaf 7:129]
"And (remember) when your Lord said to the
angels: `Verily, I am going to place (mankind)
generations after generations on earth'"
[al-Baqarah 2:30]
i.e., a kind of creation that would succeed
those of His creatures who came before.
From Fataawa al-Lajnah al-Daa'imah,
1/33
Al-Nawawi (may Allaah have mercy on him) said
in his book al-Adhkaar:
Chapter on words that it is makrooh to use.
The ruler who looks after the Muslims'
affairs should not be described as the
"khaleefah of Allaah," rather he should be
called the khaleefah (caliph), and the khaleefah
(successor) of the Messenger of Allaah (peace
and blessings of Allaah be upon him), and Ameer
al-Mu'mineen (Commander of the Faithful, leader
of the believers).
It was narrated from Ibn Abi Mulaykah that a
man said to Abu Bakr al-Siddeeq (may Allaah be
pleased with him): "O khaleefah of Allaah!" He
said, "I am the khaleefah of Muhammad (peace and
blessings of Allaah be upon him), and I am
content with that."
And a man said to Umar ibn al-Khattaab (may
Allaah be pleased with him): "O khaleefah of
Allaah!" He said: "Woe to you, you have gone too
far! My mother called me `Umar, so if you call
me by this name I will accept that. Then I grew
older and was given the nickname of Abu Hafs, so
if you call me by this name I will accept that.
Then I was appointed in charge of your affairs
and they called me Ameer al-Mu'mineen, so if you
call me by this name I will accept that."
The imam and great qaadi Abu'l-Hasan
al-Maawirdi al-Basri, the Shaafa'i faqeeh,
stated in his book al-Ahkaam
al-Sultaaniyyah that the imam (ruler) may be
called a khaleefah, because he has succeeded the
Messenger of Allaah (peace and blessings of
Allaah be upon him) in ruling his ummah. He
said: So it is permissible to call him
khaleefah, or the khaleefah of the Messenger of
Allaah.
He said: But they differed as to whether it
is permissible for us to call him the khaleefah
of Allaah. Some of them said it is permissible
because he implements the laws of Allaah among
His creation, as Allaah says (interpretation of
the meaning): "He it is Who has made you
successors generations after generations in the
earth" [Faatir 35:39]. But the majority of
scholars said that this is not allowed, and they
counted the one who says that as being among the
wrongdoers. This is the view of al-Maawirdi.
End quote, from the words of al-Nawawi (may
Allaah have mercy on him).
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
31916: Is it correct to say
"My dear father"?
Question:
If a person writes a letter and says in it
"To my dear (`azeez) father" or "my dear (kareem
_ lit. noble) brother", is there anything wrong
with that?.
Answer:
Praise be to Allaah.
Shaykh Muhammad ibn `Uthaymeen (may Allaah
have mercy on him) said:
There is nothing wrong with this and in fact
it is permissible. Allaah says (interpretation
of the meaning):
"Verily, there has come unto you a
Messenger (Muhammad) from amongst yourselves. It
grieves him that you should receive any injury
or difficulty. He (Muhammad) is anxious over
you; for the believers (he is) full of pity,
kind, and merciful"
[al-Tawbah 9:128]
"and she has a great throne"
[al-Naml 27:23]
And the Prophet (peace and blessings of
Allaah be upon him) said: "Al-kareem (the good
and noble one) son of al-kareem son of al-kareem
is Yoosuf."
Narrated by al-Bukhaari, 3390.
This indicates that these words may be used
to describe Allaah and to describe others, but
when they are used with regard to Allaah, that
cannot be likened to their use with regard to
created things, because the attributes of the
Creator befit Him and the attributes of created
things suit them. If a person calls his father
or mother `azeez, it means "you are precious to
me" and so on; it does not mean at all what the
word means in reference to Allaah, which is
`izzah (might, pride) by virtue of which none
can subdue Him.
From Majmoo' Fataawa Ibn `Uthaymeen (may
Allaah have mercy on him), 3/68.
(www.islam-qa.com)
34684: The expressions "I
urge you", "Greetings", "Good morning", "Good
evening"
Question:
What is your opinion on the expressions "I
urge you", "Greetings", "Good morning", "Good
evening"?.
Answer:
Praise be to Allaah.
Shaykh Muhammad ibn `Uthaymeen (may Allaah
have mercy on him) said:
There is nothing wrong with saying to someone
"I urge you" concerning a matter in which he can
do something to help you.
Similarly it is acceptable to say "I send you
my greetings" and the like, because Allaah says
(interpretation of the meaning):
"When you are greeted with a greeting,
greet in return with what is better than it, or
(at least) return it equally" [al-Nisa'
4:86]
The words "Good morning" and "Good evening"
are also acceptable, so long as they are not
taken as an alternative to the greeting of
salaam that is prescribed in sharee'ah.
From Majmoo' Fataawa al-Shaykh Muhammad ibn
`Uthaymeen (may Allaah have mercy on him), 3/70.
(www.islam-qa.com)
34698: Is it correct for a
speaker to say, "My beloved for the sake of the
Messenger of Allaah"?
Question:
We hear some people using the phrase, "My
beloved for the sake of the Messenger of
Allaah". Is this usage correct?.
Answer:
Praise be to Allaah.
Although the speaker may appear to mean
something correct, which is that you and I have
been brought together by our love for the
Messenger of Allaah (peace and blessings of
Allaah be upon him), this expression is contrary
to what is taught in the Sunnah, because the
hadeeth says, "Those who love for the sake of
Allaah and hate for the sake of Allaah." So what
he should say is, "My beloved for the sake of
Allaah." The expression asked about implies
turning away from what the salaf used to say,
and it may be indicative of exaggeration
concerning the Messenger of Allaah (peace and
blessings of Allaah be upon him) and negligence
towards Allaah. What is well known _ in the
Sunnah _ and from our scholars and the good
people is that one should say, "I love you for
the sake of Allaah."
Majmoo' Fataawa Ibn `Uthaymeen (may Allaah
have mercy on him), 3/68.
(www.islam-qa.com)
34735: The expression "May
you live forever"
Question:
Is it permissible to say to someone, "May you
live forever"?.
Answer:
Praise be to Allaah.
Shaykh Muhammad ibn `Uthaymeen (may Allaah
have mercy on him) said: "Saying `May you live
forever' is a kind of transgression in du'aa',
because living forever is impossible and is
contrary to what Allaah says. Allaah says
(interpretation of the meaning):
"Whatsoever is on it (the earth) will
perish.
And the Face of your Lord full of Majesty and
Honour will remain forever"
[al-Rahmaan 55:26]
"And We granted not to any human being
immortality before you (O Muhammad); then if you
die, would they live forever?"
[al-Anbiya' 21:34]
From Majmoo' Fataawa Ibn `Uthaymeen
(may Allaah have mercy on him), 3/69.
Islam Q&A (www.islam-qa.com)
41625: Saying "May Allaah
give you a long life"
Question:
What is the ruling on saying "May Allaah give
you a long life"?.
Answer:
Praise be to Allaah.
Shaykh Muhammad ibn `Uthaymeen (may Allaah
have mercy on him) said:
We should not wish people a long life,
because a long life may be good or bad, and the
worst of people are those who live a long life
and continue to do evil deeds. Based on this, if
one says, "May Allaah give you a long life of
obedience to Him," and the like, there is
nothing wrong with that.
Majmoo' Fataawa al-Shaykh Muhammad ibn
`Uthaymeen (may Allaah have mercy on him), 3/71.
(www.islam-qa.com)
42401: Expressions used to
refer to one who has died
Question:
What is your opinion on the words that some
people say: "Fulaan al-marhoom (So and so upon
whom Allaah has mercy?)," "May Allaah shower him
with His Mercy," and "He has gone to the mercy
of Allaah?".
Answer:
Praise be to Allaah.
Shaykh Muhammad ibn `Uthaymeen (may Allaah
have mercy on him) said:
There is nothing wrong with saying, "Fulaan
al-marhoom (So and so upon whom Allaah has
mercy?)," and "May Allaah shower him with His
Mercy," because saying "marhoom (the one on whom
Allaah has mercy)" comes under the heading of
optimism and hope, not of giving news. If it
comes under the heading of optimism and hope,
there is nothing wrong with it.
With regard to saying "He has gone to the
mercy of Allaah," this also appears to come
under the heading of optimism, not of giving
news, because this is one of the matters of the
unseen, and we cannot be certain of it.
But we should not say, "He has gone to join
the higher ranks."
From Majmoo' Fataawa al-Shaykh Muhammad ibn
`Uthaymeen (may Allaah have mercy on him), 3/85.
(www.islam-qa.com)
41638: The comment of some
sinners, "I am free to do what I want"
Question:
Some sinners, when we denounce them for their
sin, say: "I am free to do what I want." Are
these words correct?.
Answer:
Praise be to Allaah.
Shaykh Muhammad ibn `Uthaymeen (may Allaah
have mercy on him) said:
"This is wrong. We say: You are not free to
disobey Allaah, rather if you disobey your Lord
you can no longer call yourself a slave of
Allaah because you have become enslaved to the
Shaytaan and to whims and desires."
Majmoo' Fataawa Ibn `Uthaymeen (may Allaah
have mercy on him), 3/81. (www.islam-qa.com)
41629: Saying "Your Majesty"
etc
Question:
Is it correct to say to some prominent
figures "Your Majesty," "Your Highness", "I
hope," "I wish" etc?.
Answer:
Praise be to Allaah.
Shaykh Muhammad ibn `Uthaymeen (may Allaah
have mercy on him) said:
There is nothing wrong with it provided that
the one to whom you say that deserves it, and
there is no fear that this will lead to pride
and self-admiration. The same applies to saying,
"I hope" and "I wish".
From Fataawa Ibn `Uthaymeen (may Allaah have
mercy on him), 3/69. (www.islam-qa.com)
42965: Saying "I seek the
protection of the Messenger of Allaah"
Question:
What is your opinion on one who says, "I
believe in Allaah, and I put my trust in Allaah,
and I rely on Allaah, and I seek the protection
of the Messenger of Allaah (peace and blessings
of Allaah be upon him)"?.
Answer:
Praise be to Allaah.
Shaykh Muhammad ibn `Uthaymeen (may Allaah
have mercy on him) said: "If someone says, `I
believe in Allaah, and I put my trust in Allaah,
and I rely on Allaah', there is nothing wrong
with that. This is the attitude of every
believer _ he puts his trust in Allaah, believes
in Him and relies on Him.
But with regard to the phrase, `and I seek
the protection of the Messenger of Allaah (peace
and blessings of Allaah be upon him)', these are
reprehensible words. Seeking the protection of
the Messenger of Allaah (peace and blessings of
Allaah be upon him) after his death is not
permissible.
Seeking his protection during his lifetime
with regard to matters where he had the ability
to do something was permissible. Allaah says
(interpretation of the meaning):
"And if anyone of the Mushrikoon
(polytheists, idolaters, pagans, disbelievers in
the Oneness of Allaah) seeks your protection
then grant him protection so that he may hear
the Word of Allaah (the Qur'aan)"
[al-Tawbah 9:6]
But seeking the protection of the Messenger
of Allaah (peace and blessings of Allaah be upon
him) after his death is major shirk. Anyone who
hears someone saying such words should advise
him, because he may have heard that from some
people and not understand its meaning, but if
you tell him and explain to him that this is
shirk, Allaah may benefit him at your hands. And
Allaah is the Source of strength.
From Majmoo' Fataawa al-Shaykh Muhammad ibn
`Uthaymeen (may Allaah have mercy on him), 3/70.
(www.islam-qa.com)
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Introduction