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.
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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 Islam & Muslims:
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.
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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.
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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.
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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.
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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.
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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.
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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)
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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)
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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)
Our Price: $16.95 Pages: 300 Downloadable
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)
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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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