Tag: Q n A

Praise be to Allah.Islam is about beliefs and laws
Islam is based on five pillars which the Messenger (peace and blessings of Allah be upon him) has explained for us. The Prophet  said: “Islam is built upon five [pillars]: the testimony that there is no god but Allah and that Muhammad is the Messenger of Allah; establishing regular prayer (salah); paying the zakah; Hajj (pilgrimage) and fasting Ramadan.” (Agreed upon; narrated by al-Bukhaari, no. 8) 
Islam is both belief and laws, in which Allah and His Messenger have told us what is halal and what is haram, morals and good manners, acts of worship and how to interact with people, rights and duties, and scenes of the resurrection. When Allah completed this religion, He chose it to be the way of life for all of mankind until the Hour begins: 
“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion.” [al-Maidah 5:3 – interpretation of the meaning] 
What are the 5 pillars of Islam?
These are the pillars of Islam and the principles upon which it is based: 
The first pillar of Islam: al-Shahadatayn (the twin testimony of faith) 
This means that a person believes that Allah alone is the Lord, Sovereign and Controller, the Creator and Provider. He affirms all His most beautiful names and the sublime attributes that Allah has affirmed for Himself or that His Prophet affirmed for Him. He believes that Allah alone, and no one else, is the Only One Who is deserving of worship, as Allah says (interpretation of the meaning): 
“He is the Originator of the heavens and the earth. How can He have children when He has no wife? He created all things and He is the All-Knower of everything.
Such is Allah, your Lord! La ilaha illa Huwa (none has the right to be worshipped but He), the Creator of all things. So worship Him (Alone), and He is the Wakeel (Trustee, Disposer of affairs or Guardian) over all things.” [al-An’am 6:101-102] 
And he believes that Allah sent His Messenger Muhammad (peace and blessings of Allah be upon him), and revealed to him the Quran, and commanded him to convey this religion to all of mankind. He believes that loving Allah and His Messenger and obeying them are duties which are obligatory upon all of mankind, and that love of Allah can only be realized by following His Messenger (peace and blessings of Allah be upon him): 
“Say (O Muhammad to mankind): ‘If you (really) love Allah, then follow me (i.e. accept Islamic Monotheism, follow the Quran and the Sunnah), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.” [Al ‘Imran 3:31 – interpretation of the meaning] 
The second pillar of Islam: salah (prayer) 
The Muslim believes that Allah has enjoined upon every sane adult Muslim five (formal) prayers each day and night, which he does in a state of purity, standing before his Lord, every day in a state of purity and humility, thanking his Lord for His blessings, asking Him of His bounty, seeking His forgiveness for his sins, asking Him for Paradise and seeking refuge in Him from Hell. 
What are the five daily prayers in Islam?
The five obligatory prayers which are required day and night are Fajr (early morning, before dawn), Zuhr (mid-day, just after noon), ‘Asr (mid afternoon), Maghrib (just after sunset) and ‘Isha (at night, after dark has fallen). There are also Sunnah prayers such as Qiyam al-Layl (prayer at night), Tarawih prayers, two rak’ahs of Duha prayer, etc. 
What are the benefits of prayer in Islam?
Prayer, whether it is fard or nafl, represents a sincere turning towards Allah alone in all one’s affairs. Allah has commanded all the believers to guard strictly the observance of the prayers, as He says (interpretation of the meaning): 
“Guard strictly (five obligatory) As-Salawat (the prayers) especially the middle Salah (i.e. the best prayer – ‘Asr). And stand before Allah with obedience [and do not speak to others during the Salah (prayers)].” [al-Baqarah 2:238] 
The five daily prayers are obligatory upon every Muslim man and woman, night and day: 
“Verily, As-Salah (the prayer) is enjoined on the believers at fixed hours.” [al-Nisa 4:103 – interpretation of the meaning] 
The one who abandons prayer has no share in Islam. Whoever neglects it deliberately is a kafir, as Allah says (interpretation of the meaning): 
“(And remain always) turning in repentance to Him (only), and be afraid and dutiful to Him; and perform As-Salah (Iqamat-as-Salat) and be not of Al-Mushrikin (the polytheists, idolaters, disbelievers in the Oneness of Allah).” [al-Rum 30:31] 
Islam is based on co-operation, brotherhood and love, and Allah has prescribed coming together for these prayers and others, in order to attain these virtues. The Prophet (peace and blessings of Allah be upon him) said: “Prayer in congregation is twenty-seven times better than prayer offered alone.” (Narrated by Muslim, no. 650) 
Prayer helps the believer at times of hardship and calamity. Allah says (interpretation of the meaning): 
“And seek help in patience and As-Salah (the prayer) and truly, it is extremely heavy and hard except for Al-Khashi‘un [i.e. the true believers in Allah — those who obey Allah with full submission, fear much from His punishment, and believe in His Promise (Paradise) and in His Warnings (Hell)].” [al-Baqarah 2:45] 
The five daily prayers wipe out sins, as the Prophet (peace and blessings of Allah be upon him) said: “Do you not think that if there was a river at the door of any one of you, and he were to bathe in it five times each day, would there by any dirt left on him?” They said, “No dirt would be left on him at all.” He said, “That is the likeness of the five daily prayers, by means of which Allah erases sin.” 
Prayer in the mosque is a means of entering Paradise. The Prophet (peace and blessings of Allah be upon him) said: “Whoever comes and goes to the mosque, Allah will prepare for him a house in Paradise for each time he comes and goes.” (Narrated by Muslim, no. 669) 
Prayer brings the slave and his Creator together. It was the delight of the Messenger (peace and blessings of Allaah be upon him). Whenever any matter grieved him, he would turn to prayer and converse with his Lord and call upon Him, seeking His forgiveness and asking Him of His bounty. 
Prayer done with proper humility and fear of Allah brings the Muslim closer to his Lord, and keeps him from doing evil, as Allah says (interpretation of the meaning): 
“Recite (O Muhammad) what has been revealed to you of the Book (the Quran), and perform As-Salah (Iqamat-as-Salah). Verily, As-Salah (the prayer) prevents from Al-Fahsha (i.e. great sins of every kind, unlawful sexual intercourse) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed).” [al-‘Ankabut 29:45] 
The third pillar of Islam: zakah (poor due, ‘compulsory’ charity) 
Just as Allah has created people with different colours, attitudes and levels of knowledge, so too their deeds and provision vary. He has made some of them rich and some poor, to test the rich as to whether they show gratitude, and to test the poor as to whether they are patient. Because the believers are a brotherhood, and brotherhood is based on compassion, kindness, love and mercy, Allah has enjoined upon the Muslims zakah which is taken from the rich and given to the poor. Allah says (interpretation of the meaning): 
“Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allah for them. Verily, your invocations are a source of security for them.” [al-Taubah 9:103] 
What is the wisdom of zakah in Islam?
Zakah purifies and cleanses wealth, and purifies the soul from stinginess and miserliness. It strengthens the love between the rich and poor, takes away hatred, makes security prevail and brings happiness to the ummah.  
What is the rate of zakah?
Allah has made the payment of zakah obligatory upon everyone who owns the nisab (minimum amount) for one year. The rate of zakah on gold, silver, and trade goods is one quarter of ten percent. On agricultural produce and fruits the amount is one-tenth if it is irrigated (without artificial means), and one-half of one-tenth if it is irrigated by artificial means. Concerning an’am animals (i.e., sheep, goats, cattle and camels) the details are explained in the books of fiqh… Whoever pays zakat, Allah expiates his sins thereby, and blesses his wealth, and stores up for him a great reward. Allah says (interpretation of the meaning): 
“And perform As-Salah (Iqamat-as-Salah), and give Zakah, and whatever of good (deeds that Allah loves) you send forth for yourselves before you, you shall find it with Allah. Certainly, Allah is All-Seer of what you do.” [al-Baqarah 2:110] 
Withholding zakah brings disasters and evils upon the ummah. Allah has threatened those who withhold it with a painful torment on the Day of Resurrection. He says (interpretation of the meaning): 
“O you who believe! Verily, there are many of the (Jewish) rabbis and the (Christian) monks who devour the wealth of mankind in falsehood, and hinder (them) from the way of Allah (i.e. Allah’s religion of Islamic Monotheism). And those who hoard up gold and silver (Al-Kanz: the money, the Zakah of which has not been paid) and spend them not in the way of Allah, announce unto them a painful torment.
On the Day when that (Al-Kanz: money, gold and silver, the Zakah of which has not been paid) will be heated in the fire of Hell and with it will be branded their foreheads, their flanks, and their backs, (and it will be said unto them:) ‘This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard’” [al-Taubah 9:34-35] 
Concealing one’s zakah is better than paying it openly in front of people, as Allah says (interpretation of the meaning): 
“If you disclose your Sadaqat (almsgiving), it is good; but if you conceal them and give them to the poor, that is better for you. (Allah) will expiate you some of your sins. And Allah is Well-Acquainted with what you do.” [al-Baqarah 2:271] 
Who is eligible to receive zakah in Islam?
When a Muslim pays his zakah, it is not permissible for him to give it to anyone except those whom Allah mentions in the ayah (interpretation of the meaning): 
“As-Sadaqat (here it means Zakah) are only for the Fuqara (poor), and Al-Masakin (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allah’s Cause (i.e. for Mujahidun — those fighting in Allah’s cause), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allah. And Allah is All-Knower, All-Wise.” [al-Taubah 9:60] 
The fourth pillar of Islam: sawm (fasting) in Ramadaan 
Fasting means abstaining from things which break the fast, such as food, drink and intercourse, from the break of true dawn until sunset, with the intention of fasting. 
The relationship of patience to faith is like that of the head to the body. Allah has enjoined upon this ummah fasting for one month of the year, in order to draw closer to Allah, to avoid that which Allah has forbidden, to get used to being patient, to bring the nafs (self) under control, to compete in generosity and to demonstrate cooperation and mutual compassion. Allah says (interpretation of the meaning): 
“O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious).” [al-Baqarah 2:183] 
What are the virtues of Ramadan?
The month of Ramadan is a great month, in which Allaah revealed the Quran. The reward for good deeds, acts of charity and acts of worship are multiplied in this month. In it is Laylat al-Qadr, which is better than a thousand months. The gates of Heaven are opened and the gates of Hell are shut, and the shayateen (devils) are tied up. 
Who must fast in Ramadan?
Allah has made fasting the month of Ramadan obligatory upon every sane, adult Muslim, male and female alike, as He says (interpretation of the meaning): 
“The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days. Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e. to say Takbeer (Allahu Akbar: Allah is the Most Great)] for having guided you so that you may be grateful to Him.” [al-Baqarah 2:185] 
There is a great reward with Allaah for fasting. The Prophet (peace and blessings of Allah be upon him) said: “Every action of the son of Adam is multiplied, each good deed  receiving a tenfold to seven hundredfold reward. Allah said, ‘Except for fasting, for it is done for Me and I will give a reward for it, for he gives up his desire and food for My sake.’” (Narrated by Muslim, al-Siyam) 
The fifth pillar of Islam: Hajj (pilgrimage) 
Allah has given the Muslims a Qiblah (direction of prayer) which they face when they pray (salah) and offer supplications (du’a), wherever they may be. This qiblah is the Ancient House (the Ka’bah) in Makkah al-Mukarramah: 
“So turn your face in the direction of Al-Masjid Al-Haram (at Makkah). And wherever you people are, turn your faces (in prayer) in that direction.” [al-Baqarah 2:144 – interpretation of the meaning] 
Why do Muslims go for Hajj?
Because the Muslims are scattered all over the world, and Islam calls people to be united and get to know one another, just as it calls them to co-operate in righteousness and piety, to recommend one another to the truth, to call people to Allah and to venerate the rites of Allah – hence Allah has made it obligatory for every sane, adult Muslim who has the means, to visit His Ancient House, to circumambulate it and to perform all the rituals of Hajj as explained by Allah and His Messenger. Allah says (interpretation of the meaning): 
“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allah, those who can afford the expenses (for one’s conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allah], then Allah stands not in need of any of the ‘Alamin (mankind, jinn and all that exists).” [al ‘Imran 3:97]  
Hajj is an occasion on which the unity of the Muslims, their strength and pride, are made manifest. For the Lord is One, the Book is one, the Messenger is one, the ummah is one, their worship is one and their clothing is one. 
What are the conditions of Hajj?
Hajj has its own etiquette and conditions which the Muslims must observe, such as restraining their tongues, hearing and sight from all that Allah has forbidden, being sincere in their intentions, using money from good sources (for Hajj), fostering the best attitude, and avoiding everything that could invalidate the Hajj, such as sexual relations, sin or arguing unjustly, as Allah says (interpretation of the meaning):
“The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intends to perform Hajj therein (by assuming Ihram), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. And whatever good you do, (be sure) Allah knows it. And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness). So fear Me, O men of understanding!.” [al-Baqarah 3:197]
If the Muslim does Hajj correctly, in the manner prescribed and sincerely for the sake of Allah, it will be an expiation for his sins. The Prophet (peace and blessings of Allah be upon him) said: “Whoever does Hajj for the sake of Allah, and does not have sexual relations or commit sins, will come back like the day his mother bore him.” (Narrated by al-Bukhari, no. 15210) 
End quote from Usool ad-Deen al-Islami by at-Tuwaijri
And Allah knows best

Praise be to Allah.No person will be punished for the sins of another. Each person will be brought to account for his own sins. Allah says (interpretation of the meaning):
“And no bearer of burdens shall bear another’s burden”[Faatir 35:18]
 But if the father or mother commits a sin, this may be a cause of making the family members follow their example. 
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 2/610
 But the consequences of the sins committed by the sinner may go beyond him to affect his family, as a punishment for him and a test for his family. Allah tests man with disasters in order to expiate for his sins, and Allah may test people with blessings. Allah says (interpretation of the meaning):
 “We shall make a trial of you with evil and with good” [al-Anbiya’ 21:35]
 Whatever the case, the Muslim must avoid sin so that he will not be subject to the wrath and anger of Allah. And Allah knows best.

Praise be to Allah.We ask Allaah to forgive your sin and to
conceal your fault, and to help you avoid temptations both obvious and
hidden. With regard to your question, it can be answered in the following
points: 
1 – It seems from your question that the one
whom you accused of committing forbidden actions is a specific woman whom
you and your cousin know. If it is a specific, known, woman, then this is
slander by you against her, which is a major sin and an abhorrent forbidden
action, because it is a slander against her honour and a transgression of
the limits set by Allaah. The Prophet (peace and blessings of Allaah be
upon him) said, as was narrated by Abu Hurayrah (may Allaah be pleased with
him): “Avoid the seven sins that doom one to Hell.” They said: “O Messenger
of Allaah, what are they?” He said: “Associating others with Allaah (shirk),
witchcraft, killing a soul whom Allaah has forbidden us to kill, except when
it is lawful, consuming riba, consuming the orphan’s wealth, running away
from the battlefield, and slandering chaste believing women who never even
think of anything touching their chastity (cf. al-Noor 24:23).” Narrated by
al-Bukhaari, no. 2615; Muslim, 89. 
As well as slandering that woman, you are
also saying that you yourself committed zina, even if you are lying. 
But if it is not a specific women, for
example you said, “I did such and such with a woman,” and did not refer to a
specific woman, then this is not regarded as slandering anyone, but you are
still saying that you committed zina for which a hadd punishment is
deserved, so you have to clear your own name.  
It says in Badaa’i’ al-Sanaa’i’: If a
person says, “I committed zina with a woman, but I do not know who she
was,”, his confession is valid and he should be punished. Badaa’i’
al-Sanaa’i’, 7/51 
2 – If it is a specific woman, but you have
repented and regret what you did, part of your repentance is to tell others
that you were lying, so you have to tell your cousin that you were not
telling the truth, because you have to clear the name of that chaste woman.
It is not permissible for you to give precedence to the friendship with your
cousin by slandering the honour of a Muslim woman. 
Ibn Qudaamah said in al-Mughni: 
The apparent meaning of Ahmad’s words
is that the repentance of the slanderer is to state that he was lying. So he
should say, “I was lying when I said that.” This is the view of al-Shaafa’i.
Ibn ‘Abd al-Barr said: Those who said that also include Sa’eed ibn
al-Musayyib, ‘Ata’, Tawoos, al-Shu’bi, Ishaaq, Abu ‘Ubayd and Abu Thawr.
‘Abd al-Razzaaq narrated in al-Musannaf
(5/77) that Tawoos said: His repentance (i.e., the one who accused someone
of zina) is to say that he was lying. 
3 – You should note that the Prophet
(peace and blessings of Allaah be upon him) said: “Whoever seeks the
pleasure of Allaah by angering people, Allaah will suffice him against
people, but whoever seeks to please people by angering Allaah, Allaah will
leave him to the people.” Narrated by al-Tirmidhi, no. 2414; classed as
saheeh by al-Albaani.
This hadeeth indicates that what you fear of
a bad relationship between you and your cousin is an insignificant matter.
Whoever obeys Allaah and seeks to please Him, Allaah will suffice him
against people. So you should care more about your relationship with your
Lord than your relationship with your cousin. Remember that this is one of
the trials with which Allaah tests you, so do what is right and put your
trust in Allaah, and do not fear the blame of anyone. Pray a great deal for
forgiveness, repent and make du’aa’ to Allaah, asking him to make you
steadfast in speaking the truth, and to reconcile you and your cousin, for
the hearts of men are between two of the fingers of the Most Merciful, and
He turns them however He wills. And Allaah knows best.

Praise be to Allah.This question involves two issues: 
1 – The ruling on this action. 
Undoubtedly fortunetelling, witchcraft and astrology are among the most serious of evil actions and corruption on earth and harming the Muslims unlawfully.  
The scholars differed as to whether the fortuneteller is to be regarded as a kaafir who is beyond the pale of Islam, or whether it is a lesser form of kufr. Those who say that this makes him a kaafir quoted as evidence the hadeeth narrated by Imam Ahmad in his Musnad (9171), which says that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever comes to a fortune-teller or soothsayer and believes him has disbelieved in that which was revealed to Muhammad.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 5942. 
This also involves claiming to have knowledge of the unseen, and whoever claims to have knowledge of the unseen is a kaafir. Allaah says (interpretation of the meaning):
“(He Alone is) the All-Knower of the Ghayb (Unseen), and He reveals to none His Ghayb (Unseen).”
27. Except to a Messenger (from mankind) whom He has chosen (He informs him of the Unseen as much as He likes)” [al-Jinn 72:25-26]
“Say: None in the heavens and the earth knows the Ghaib (Unseen) except Allaah” [al-Naml 27:65]
2 – Our advice to this woman who does this thing is that she should give it up and keep away from it, and repent to Allaah, because this action is one of the major sins that doom a person to Hell. She should fear Allaah and not annoy the Muslims by means of this evil action. Allaah says (interpretation of the meaning): 
“And those who annoy believing men and women undeservedly, they bear (on themselves) the crime of slander and plain sin” [al-Ahzaab 33:58]
So she has to repent to Allaah from this action before the Angel of Death comes to her suddenly and the time for regret is over. She has to turn to her Lord, in Whose hand is all benefit and harm, in all her affairs, and not let the Shaytaan trick her and lead her to Hell – we seek refuge in Allaah. 
Her actions are a source of temptation and trial to those Muslims who are weak in faith. Allaah says (interpretation of the meaning): 
“Verily, those who put into trial the believing men and believing women (by torturing them and burning them), and then do not turn in repentance (to Allaah), then they will have the torment of Hell, and they will have the punishment of the burning Fire” [al-Burooj 85:10]
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said: 
Astrology, palm-reading, reading coffee cups, divination, and other things practised by fortunetellers and practitioners of witchcraft are all sciences of jaahiliyyah which are forbidden by Allaah and His Messenger, and are actions which Islam came to declare false and warn against doing them or going to those who do them and asking them about anything or believing what they say – because that is knowledge of the unseen which Allaah has kept to Himself. 
Our advice to everyone who has anything to do with these things is to repent to Allaah and seek His forgiveness, and to put their trust in Allaah Alone in all their affairs, whilst also taking the appropriate means as prescribed or permitted in sharee’ah. They should give up these things and keep away from them, and beware of asking these people anything or believing them, in obedience to Allaah and His Messenger (peace and blessings of Allaah be upon him), and so as to protect their religious beliefs and commitment, and for fear of the anger of Allaah, and so as to keep away from the things that lead to shirk and kufr, which if a person dies believing such things he will be a loser in this world and in the Hereafter. Majmoo’ Fataawa al-Shaykh Ibn Baaz, 2/120-122 
We should also note here that whatever this woman takes in payment for this evil and haraam work is haraam income, because of the hadeeth narrated in Saheeh al-Bukhaari (2237) and Saheeh Muslim (1567) from Abu Mas’ood al-Ansaari (may Allaah be pleased with him), who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade the price of a dog, the wages of a prostitute and the payment made to a fortuneteller. 
Al-Nawawi (may Allaah have mercy on him) said in his commentary on this hadeeth (10/490): Al-Baghawi, one of our companions, and al-Qaadi ‘Iyaad said: the Muslims are agreed that the payment made to a fortuneteller is haraam, because it is payment for something forbidden, and because it consuming people’s wealth unlawfully.

Praise be to Allah.Will Disbelievers Enter Jannah? 
You should note that all the disbelievers who hear the message of the Prophet (peace and blessings of Allah be upon him) and do not enter Islam will go to Hell . Allah says (interpretation of the meaning): 
“Verily, those who disbelieve (in the religion of Islam, the Quran and Prophet Muhammad) from among the people of the Scripture (Jews and Christians) and Al-Mushrikun will abide in the fire of Hell. They are the worst of creatures.” [Al-Bayyinah 98:6]
The Prophet (peace and blessings of Allah be upon him) said: “By the One in Whose hand is my soul, no one of this nation, Jew or Christian, hears of me then dies without having believed in that with which I was sent, but he will be one of the people of the Fire.” (Narrated by Muslim, 153)
Ill-Mannered conduct towards Allah
The point is not whether their morals are good , rather the point is whether they submit to Allah and obey his commands. Do you not see the Magians [Zoroastrians] or the Buddhists, for example, who worship fire or idols instead of Allah, and they do not worship Allah or submit to Him alone, and the Christians who say that God has a son, and other Mushriks (those who associate others with Allah). They are being ill-mannered towards Allah, and insulting and reviling Him. 
The Prophet (peace and blessings of Allah be upon him) said: “Allah says, `The son of Adam denied Me and he had no right to do so. And he reviled Me and he had no right to do so. As for his denying Me, it is his saying: He will not remake me as He made me at first – and the initial creation [of him] is no easier for Me than remaking him. As for his reviling Me, it is his saying: Allah has taken to Himself a son, while I am the One, the Everlasting Refuge. I begot not nor was I begotten, and there is none comparable to Me.’” (Narrated by Al-Bukhari, 4974) 
So how can their morals be good when they are so ill-mannered towards Allah, even though Allah has given them hearing and sight, and has made everything easy for them, and has sent His Messengers to them and revealed His Books to them, and bestowed His blessings upon them, so it is His right that they should thank Him and not be ungrateful to Him or disbelieve in Him. If they do not do that then they deserve His punishment and wrath. Allah says (interpretation of the meaning): 
“and your Lord treats no one with injustice.” [Al-Kahf 18:49]
The fate of the children of disbelievers 
With regard to the situation of their children who die when still young , Shaykh `Abd Al-`Aziz ibn Baz was asked about that and he said: 
If one who is not yet accountable dies among non-Muslim parents , then he comes under the same rulings as them in this world, so he should not be washed and the funeral prayer should not be offered for him, and he should not be buried in the Muslim graveyard. 
But in the Hereafter his case is referred to Allah. It was narrated in an authentic report that when the Messenger of Allah (peace and blessings of Allah be upon him) was asked about the children of the Mushrikin he said: “Allah knows best what they would have done.” (Narrated by Al-Bukhari, 1384)  
Some of the scholars were of the view that Allah’s knowledge about them will be made manifest on the Day of Resurrection, and that they will be tested, as will the people who lived during the Fatrah (interval between two Prophets) and others . 
If they do what they are told to do then they will enter Paradise, and if they disobey then they will enter Hell. There are authentic Hadiths from the Prophet (peace and blessings of Allah be upon him) which say that the people who lived during the Fatrah (interval between two Prophets) will be tested on the Day of Resurrection. These are the people whom the call of the Messengers did not reach and those who come under a similar ruling, such as the children of the Mushrikin, because Allah says (interpretation of the meaning): 
“And We never punish until We have sent a Messenger (to give warning).” [Al-Isra’ 17:15]
This is the most correct view among the various opinions concerning the people who lived during the Fatrah and others whom the call did not reach, and it is the view favoured by Shaykh Al-Islam Ibn Taymiyah and his student Ibn Al-Qayyim, and a number of the earlier and later generations. (Majmu` Fatawa wa Maqalat Mutanawwi`ah, 3/163-164)
And Allah knows best.

Praise be to Allah.Most of the Companions were of the view that the Prophet (peace and blessings of Allah be upon him) did not see Allah with his eyes on the night of the Mi`raj. 
It was narrated that `Aishah (may Allah be pleased with her) said: “Whoever told you that Muhammad (peace and blessings of Allah be upon him) saw his Lord was lying. He said that no vision can grasp him [Al-An`am 6:103]…” (Narrated by Al-Bukhari, Al-Tawhid, 6832)
It was narrated that Abu Dharr (may Allah be pleased with him) said: “I asked the Messenger of Allah (peace and blessings of Allah be upon him), `Did you see your Lord?’ He said, ‘He is veiled by Light, how could I see Him.’” (Narrated by Muslim, Al-Iman, 261) 
It was narrated that Ibn `Abbas (may Allah be pleased with him) said: “ ‘The (Prophet’s) heart belied not what he saw, and indeed he saw Him at a second descent.’ [An-Najm 53:11-12] (This means that) he saw Him twice with his heart.” (Narrated by Muslim, Al-Iman, 258).   
Ibn Al-Qayyim (may Allah have mercy on him) said: 
“ `Uthman ibn Sa`id Al-Darimi said in his book Al-Ru’yah that there was consensus among the Companions that he [the Prophet (peace and blessings of Allah be upon him)] did not see his Lord on the night of the Miذraj. Some of them excluded Ibn `Abbas and said that he was not one of those who said that. Our Shaykh says that this does not go against the facts, for Ibn `Abbas did not say that he saw Him with the eyes in his head, and Ahmad relied upon this in one of the two reports narrated from him, where he says that he saw Him but he did not say that that was with the eyes in his head. The wording used by Ahmad is the same as that used by Ibn `Abbas (may Allah be pleased with them both). What indicates that what our Shaykh said about the meaning of the hadeeth of Abu Dharr is correct is the fact that in another hadeeth he said that His veil is Light.  And Allah knows best what the Light is that is mentioned in the hadeeth of Abu Dharr (may Allah be pleased with him) where it says, `I saw Light.’” (Ijtima` Al-Juyush Al-Islamiyyah, vol. 1, p. 12)
Shaykh Al-Islam (may Allah have mercy on him) said: “Chapter: with regard to seeing Allah, what was proven in an authentic report from Ibn `Abbas is that he said: `Muhammad saw his Lord with his heart twice, and `Aishah denied that he had seen Him. Some people reconciled these two reports by saying that `Aishah denied that he saw Him with his eyes and Ibn `Abbas affirmed that he saw Him with his heart. Some versions of the report narrated from Ibn `Abbas refers to seeing without specifying how, and others indicate that it was with the heart. Sometimes he says that Muhammad saw his Lord, and sometimes he says that Muhammad saw Him. There is no clear statement from Ibn `Abbas which says that he saw Him with his eyes. Similarly Imam Ahmad sometimes says that he saw Him and sometimes says that he saw Him with his heart. No one whom Ahmad heard said that he saw Him with his eyes. But some of his companions heard some of the words that did not specify how, and understood from that that he had seen Him with his eyes, just as some people heard the words of Ibn `Abbas that did not specify how, and understood from that that he had seen Him with his eyes. But there is nothing in the evidence to prove that he saw Him with his eyes, and that was not narrated from any of the Companions. There is nothing in the Quran or Sunnah to indicate that, rather the authentic texts which indicate that he did not see Him are more definitive. In Sahih Muslim it is narrated that Abu Dharr said: `I asked the Messenger of Allah (peace and blessings of Allah be upon him), “Did you see your Lord?” He said, “He is veiled with Light, how could I see Him?”’ And Allah says (interpretation of the meaning): 
`Glorified (and Exalted) be He (Allah) [above all that (evil) they associate with Him]
Who took His slave (Muhammad) for a journey by night from Al-Masjid Al-Haram (at Makkah) to Al-Masjid Al-Aqsa (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayat (proofs, evidences, lessons, signs, etc.)’ [Al-Isra’ 17:1]
If he had seen Him with his own eyes, He would have mentioned that. The same applies to the words “Will you then dispute with him (Muhammad) about what he saw [during the Mi’raj]?” [An-Najm 53:12 – interpretation of the meaning]. If he had seen Him with his own eyes, that would have been mentioned. 
It is proven from the authentic texts and from the consensus of the Salaf (first generations) of this Ummah that no one can see Allah with his eyes in this world , with the exception of the claim made by some that our Prophet Muhammad alone saw Him. But they agreed that the believers will see Allah on the Day of Resurrection with their own eyes just as they see the sun and the moon (in this world).” 
For more details, please refer to the following answers: 156077 , 12478 , 14525 , 2734 , and 14096 .
And Allah knows best.

Praise be to Allah.This hadeeth is mawdoo’ (fabricated). It was narrated by al-Hakim via ‘Abd-Allah ibn Muslim al-Fahri (who said), Isma’eel ibn Muslimah narrated to us, ‘Abd al-Rahman ibn Zayd ibn Aslam told us, from his father, from his grandfather, from ‘Umar ibn al-Khattab (may Allah be pleased with him), that he said: The Messenger of Allah (peace and blessings of Allah be upon him) said, “When Adam committed his sin…” Then he quoted the hadeeth as the questioner quoted it. 
Al-Hakim said: The isnad (chain of narrators) of this hadeeth is saheeh. 
This is what al-Hakim said! But a number of scholars rebuked him and denounced him for classing this hadeeth as saheeh. They ruled that this hadeeth is false and fabricated, and they pointed out that al-Hakim contradicted himself when commenting on this hadeeth. 
There follow some of their comments: 
Al-Thahabi said, criticizing the words of al-Hakim quoted above: 
Rather it is mawdoo’ (fabricated), and ‘Abd al-Rahman is not reliable, and I do not know who ‘Abd-Allah ibn Muslim al-Fahri is. 
Al-Thahabi also said in Meezan al-I’tidal: It is a false report. 
Al-Hafiz Ibn Hajar agreed with him in Lisan al-Meezan. 
Al-Bayhaqi said:  
‘Abd al-Rahman ibn Zayd ibn Aslam is the only one who narrated it with this isnad, and he is da’eef (weak). Ibn Katheer agreed with him in al-Bidayah wa’l-Nihayyah, 2/323. 
Al-Albani said in al-Silsilah al-Da’eefah, 25: (it is) mawdoo’. 
Al-Hakim himself (may Allah forgive him) accused ‘Abd al-Rahman ibn Zayd of being a fabricator of hadeeth, so how could his hadeeth be saheeh? 
Shaykh al-Islam Ibn Taymiyah said in al-Qa’idah al-Jaleelah fi’l-Tawassul wa’l-Waseelah (p. 69): 
Al-Hakim’s narration of this hadeeth is something for which he was denounced, and he himself said in his book al-Madkhil ila Ma’rifat al-Saheeh ‘an al-Saqeem:  
‘Abd al-Rahmaan ibn Zayd ibn Aslam narrated fabricated hadeeths from his father, and it is obvious to any competent hadeeth scholar that he is the one to blame for fabricating hadeeths. I say: ‘Abd al-Rahman ibn Zayd ibn Aslam is da’eef (weak) because he made a lot of mistakes.
 See Silsilat al-Ahadeeth al-Da’eefah by al-Albani, 1/38-47.

Praise be to Allah.
Firstly: 

These actions of the person you are asking about sitting with
constitute kufr and apostasy, and we are amazed that he claims to be a
Muslim when this is the case. Not praying is major kufr, as is proven in the
Qur’aan and Sunnah and by the consensus of the Sahaabah (may Allaah be
pleased with them). 

With regard to women’s hijab, if what is meant is covering
the face (niqaab), there is a difference of opinion among the scholars
concerning it. The more correct view is that it is obligatory for all women
and that it does not apply only to the wives of the Prophet (peace and
blessings of Allaah be upon him).  

Shaykh Saalih ibn Fawzaan al-Fawzaan (may Allaah preserve
him) said:   

With regard to niqaab, covering the face is obligatory,
according to the correct scholarly opinion, and this is what is supported by
the saheeh evidence, because Allaah says (interpretation of the meaning): 

“and to draw their veils all over Juyoobihinna (i.e. their
bodies, faces, necks and bosoms)”

[al-Noor 24:31]. 

And Allaah said concerning the wives of the Prophet
(peace and blessings of Allaah be upon him) (interpretation of the meaning):

“And when you ask (his wives) for anything you want, ask
them from behind a screen, that is purer for your hearts and for their
hearts”

[al-Ahzaab 33:53]. 

The fact that it is speaking of the wives of the Prophet
(peace and blessings of Allaah be upon him) does not mean that the ruling
should not apply to other Muslim women, because the reason for that is
general, namely “that is purer for your hearts and for their hearts.” 

So the reason is general and applies both to the wives of the
Prophet (peace and blessings of Allaah be upon him) and to other women.
Purity is required of all, because Allaah says in another verse
(interpretation of the meaning): 

“O Prophet! Tell your wives and your daughters and the
women of the believers to draw their cloaks (veils) all over their bodies
(i.e. screen themselves completely except the eyes or one eye to see the
way). That will be better, that they should be known (as free respectable
women) so as not to be annoyed”

[al-Ahzaab 33:59]. 

End quote from Fataawa al-Shaykh al-Fawzaan (4/242,
243; question no. 250). 

For more information please see the answer to question no.
11774. 

But if what is meant by hijab is covering the head, then
there is no difference of opinion among the scholars concerning the fact
that it is obligatory. His rejection of both types, and his making fun of
them, is apostasy from Islam, because even though covering the face is not
obligatory according to some scholars, they are unanimously agreed that it
is prescribed in Islam and that it is part of the religion of Allaah, so
denying it and making fun of it is kufr which puts one beyond the pale of
Islam. 

There is no excuse at all for this heretic to make fun of the
Mother of the Believers ‘Aa’ishah (may Allaah be pleased with her), rather
it is indicative of what is in his heart of hypocrisy and heresy, which
shows itself in this slip of the tongue. ‘Aa’ishah is the Mother of the
Believers and the wife of the Prophet (peace and blessings of Allaah be
upon him), whose innocence was declared by Allaah in verses that will be
recited until the Day of Resurrection. The one who makes fun of her is in
fact making fun of her husband, who is the Prophet (peace and blessings
of Allaah be upon him), and the one who denies that she is the Mother of the
believers is putting himself outside of their circle, but he does not harm
her at all. 

Secondly: 

If this is the case with this relative, then he should be
told that he is doing something which implies that he is an apostate, and
that he must repent and come back to his religion. If he meets his Lord in
this state, he will not be meeting Him as a Muslim. 

What you must do – after advising him – is shun his company
and beware of him, unless the one who wants to sit with him has a sufficient
level of knowledge to repel his kufr. His companions should beware of his
evil, and upholding ties of kinship with him is not obligatory, rather it is
not permissible to initiate the greeting of salaam with him. 

Allaah says (interpretation of the meaning): 

“And when they hear Al‑Laghw (dirty, false, evil vain
talk), they withdraw from it and say: ‘To us our deeds, and to you your
deeds. Peace be to you. We seek not (the way of) the ignorant’”

[al-Qasas 28:55].

Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on
him) said: 

“And when they hear Al‑Laghw (dirty, false, evil vain
talk)” from an ignorant person who addresses it to them, “they say”
– the words of the slaves of the Most Merciful who have understanding – “To
us our deeds, and to you your deeds” i.e., each will be requited for his
deeds that he did by himself, and he will not bear anything of the burden of
another. This implies that they are innocent of what the ignorant do of
laghw (vain talk), falsehood and idle talk. 

“Peace be to you” i.e., you will not hear anything
from us but good, and we will not address you as your ignorance deserves.
Even if you allow yourselves to indulge in this rotten talk, we declare
ourselves to be above it and we protect ourselves from indulging in it. “We
seek not (the way of) the ignorant’” in any sense. 

Tafseer al-Sa’di (p. 620). 

The scholars of the Standing Committee were asked: 

Is it permissible for me to sit with one who does not pray? 

They replied: 

The one who does not pray deliberately and denies that it is
obligatory is a kaafir, according to scholarly consensus. If he does not
pray because he is heedless and lazy, then he is a kaafir, according to the
correct scholarly opinion. Based on that, it is not permissible to sit with
these people, rather they should be shunned and cut off, after explaining to
them that not praying is kufr, if they are the type of people who may be
unaware of the ruling. It is narrated in a saheeh report from the Messenger
of Allaah (peace and blessings of Allaah be upon him) that he said:
“The covenant that stands between us and them is prayer; whoever does not
pray is a kaafir.” And it is narrated in another saheeh report that he
(peace and blessings of Allaah be upon him) said: “Between a man and kufr
and shirk there stands his giving up prayer.” Narrated by Muslim in his
Saheeh. This includes both the one who denies that it is obligatory and
the one who does not do it out of laziness. 

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq
‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan. 

Fataawa al-Lajnah al-Daa’imah
(12/374, 375) 

The scholars of the Standing Committee were asked: 

Is it permissible to say salaam to one who does not pray? 

They replied: 

The one who does not pray because he denies it is obligatory
is a kaafir according to scholarly consensus, and the one who does not pray
out of laziness, but does not deny that it is obligatory is a kaafir,
according to the correct scholarly view. So it is not permissible to say
salaams to him, or to return his salaam if he greets you with salaam,
because he is regarded as an apostate from Islam.  

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq
‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood. 

Fataawa al-Lajnah al-Daa’imah
(24/141, 142) 

The scholars of the Standing Committee said: 

The one who makes fun of the religion of Islam or the Sunnah
that is proven from the Messenger of Allaah (peace and blessings of
Allaah be upon him), such as letting the beard grow, shortening the clothes
to above the ankles or halfway up the calves, when he knows that this is
proven, is a kaafir. The one who mocks the Muslim and makes fun of him
because of his adhering to Islam, is a kaafir, because Allaah says
(interpretation of the meaning): 

“Say: ‘Was it at Allaah ( عز
و جل ), and His Ayaat (proofs, evidences, verses, lessons, signs,
revelations, etc.) and His Messenger (صلى الله
عليه وسلم) that you were mocking?’

66. Make no excuse; you disbelieved after you had
believed”

[al-Tawbah 9:65-66]

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq
‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood. 

Fataawa al-Lajnah al-Daa’imah
(2/43-44). 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him)
said: 

What you must do is shun the one who does not pray, and cut
off ties with him, and do not accept his invitation, until he repents to
Allaah from that; but you should also advise him and call him to the truth,
and warn him of the consequences of not praying in this world and in the
Hereafter, in the hope that he may repent and Allaah may accept his
repentance. 

Fataawa al-Shaykh Ibn Baaz
(10/266) 

Shaykh Saalih ibn Fawzaan al-Fawzaan (may Allaah preserve
him) was asked: 

Is it permissible for me to sit and eat and drink with
someone who does not pray and persists in not praying? 

He replied: 

It is not permissible for you to sit with him and eat and
drink with him, unless you are advising him and rebuking him, and you hope
that Allaah may guide him at your hands. If you are sitting with him, then
this is what you must do with him, because this comes under the heading of
denouncing evil and calling people to Allaah, and perhaps Allaah may guide
him at your hands. 

But if you are sitting with him and eating and drinking with
him without denouncing him, and he is persisting in not praying, or is
persisting in some major sin, then it is not permissible for you to mix with
him. Allaah cursed the Children of Israel for something similar to this. He
says (interpretation of the meaning):  

“Those among the Children of Israel who disbelieved were
cursed by the tongue of Dawood (David) and ‘Eesa (Jesus), son of Maryam
(Mary). That was because they disobeyed (Allaah and the Messengers) and were
ever transgressing beyond bounds.

79. They used not to forbid one another from Al-Munkar
(wrong, evildoing, sins, polytheism, disbelief) which they committed”

[al-Maa’idah 5:78-79].

In the commentary on this verse it is narrated that one of
them would see another committing sin and tell him not to do that, then he
would meet him the next day and he would still be persisting in sin, and he
would not tell him not to do that and he would mix with him, and would eat
and drink with him and sit with him. When Allaah saw that they did that, He
set them against one another, and cursed them on the lips of their
Prophets. 

And the Prophet of Allaah (peace and blessings of Allaah
be upon him) warned us against doing such things, lest there befall us the
punishment that befell them. 

End quote from Fataawa al-Shaykh al-Fawzaan (2/246,
question no. 215) 

See also the answer to questions no.
4420 and
47425. 

And Allaah knows best.

Praise be to Allah.Firstly: 
The kashf (intuition, insight, finding out about things that are unseen) that may happen to a person is of several kinds. One type is psychological, which both Muslims and kaafirs have in common. Another kind is spiritual, which comes via revelation. A third type is satanic, which comes via the jinn.                                 
Shaykh al-Islam Ibn Taymiyah said: 
We do not deny that people may experience some kind of kashf, whether when awake or in their dreams when the soul is less connected to the body, either by means of spiritual practices or otherwise. This is the psychological kashf which is the first type of kashf. 
But it is also proven through rational evidence as well as shar’i evidence that the jinn exist and that they tell people things about the unseen, as happens in the case of soothsayers, those who are possessed and the like. 
The second type is that which is done by outside forces, such as the jinn who tell the soothsayers many things. This is something that is well known, especially to those who have experienced it, and we have come to know about these things on many occasions. This is a type of kashf that has nothing to do with the first type, and this is the second type of kashf. 
With regard to the third type, it is what is conveyed by the angels and this is the noblest type, as is indicated by the texts and by rational evidence. Information about the unseen may come from psychological sources, or from evil sources, whether they are satanic or not, or it may come from angelic sources. 
Al-Safadiyyah, p. 187-189 
Ibn al-Qayyim said: 
Partial kashf is something which both believers and kaafirs, righteous and immoral, may share, such as knowing what is in a person’s house or what is in his hand or under his garment, or whether his wife is pregnant with a boy or girl after the gender has been determined, or things that cannot be seen such as things that are taking place far away, and so on. This may come from the Shaytaan sometimes and from one’s own self sometimes, hence it may happen to the kuffaar such as the Christians and people who worship fire or the cross. Ibn Sayyaad told by means of kashf the Prophet (peace and blessings of Allaah be upon him) what he was hiding for him. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him, “You are from among the brethren of the soothsayers.” He told him that his kashf was like the kashf of the soothsayers. Similarly the liar Musaylimah, even though he was a kaafir of the worst type, could tell his companions of what one of them had done in his house and what he had said to his wife, because his shaytaan told him that so that he could mislead the people. The same was true of al-Aswad al-‘Anasi and al-Haarith al-Mutanabbi al-Dimashqi, who emerged at the time of ‘Abd al-Malik ibn Marwaan, and others of their ilk, whose numbers are known only to Allaah. We ourselves and others have seen a group of them and people have witnessed the kashf of monks who worship the cross, as is well known. 
Spiritual kashf of this type is like the kashf of Abu Bakr when he told ‘Aa’ishah that his wife was pregnant with a girl; and the kashf of ‘Umar (may Allaah be pleased with him) when he said, “O Saariyah, the mountain!” – i.e., stay close to the mountain. There are many such instances among the close friends (awliya’) of Allaah. 
Madaarij al-Saalikeen, 3/227, 228 
Secondly: 
What happened to ‘Umar ibn al-Khattaab (may Allaah be pleased with him) is saheeh and is well proven. Naafi’ said that ‘Umar sent out a military detachment and he appointed a man called Saariyah in charge of them. Whilst ‘Umar was delivering the khutbah one Friday, he said, “O Saariyah, the mountain! O Saariyah, the mountain!” And they found out that Saariyah had moved towards the mountain at that moment on the Friday even though there was the distance of a month’s journey between them. 
Narrated by Ahmad in Fadaa’il al-Sahaabah, 1/269; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 1110 
This was a miracle (karaamah) bestowed upon ‘Umar (may Allaah be pleased with him); either it happened by means of inspiration and his voice reached Saariyah – as is the view of Ibn al-Qayyim – or it happened by means of psychological kashf and his voice reached Saariyah – which is what we will see below in the words of Shaykh al-Albaani. In either case, it was undoubtedly a miracle (karaamah). 
Thirdly: 
With regard to what happens to the Sufis, it is not spiritual kashf, rather it is either psychological kashf which is something that they have in common with the kuffaar, or it is of satanic origin, which is usually the case. 
Spiritual kashf only happens to the close friends (awliya’) of Allaah who establish sharee’ah and venerate it. It is known that the Sufis do not do that. What happened to ‘Umar, although it is correct to describe it as kashf, was spiritual kashf. 
Shaykh al-Albaani (may Allaah have mercy on him) said: 
There can be no doubt that the call mentioned was inspiration from Allaah to ‘Umar. That is nothing strange, because he was “muhaddath” (inspired) as was narrated from the Prophet (peace and blessings of Allaah be upon him), but that does not mean that ‘Umar was shown the situation of the army or that he saw them with his own eyes. The use of this as evidence by some of the Sufis for the claims that they make about the awliya’ (“saints”) having kashf and that they can see what is in people’s hearts is utter falsehood. How can it be otherwise, when that is one of the unique attributes of the Lord of the Worlds Who alone has knowledge of the unseen and sees what is in people’s hearts? 
I wonder, how can they make such a false claim when Allaah says in His Book (interpretation of the meaning): 
“(He Alone is) the All‑Knower of the Ghayb (Unseen), and He reveals to none His Ghayb (Unseen).
Except to a Messenger (from mankind) whom He has chosen”
[al-Jinn 72:26-27]? 
Do they believe that those awliya’ are Messengers of Allaah so that it may be said of them that they can know the unseen as much as Allaah tells them?! Glory be to You (O Allaah)! This is a great lie (cf. al-Noor 24:16). 
This story is saheeh and is proven. It was a miracle (karaamah) with which Allaah honoured ‘Umar, by means of which the Muslim army was saved from capture or destruction. But it does not mean that he had knowledge of the unseen, as the Sufis claim. Rather it was a kind of inspiration, in the sense defined in sharee’ah, or a kind of telepathy, which is not infallible. It may be correct, as in this incident, or it turn out to be wrong, as usually happens to people. Hence every close friend of Allaah (wali) must adhere to sharee’ah in everything that he does or says, lest he do something that goes against sharee’ah and thus lose the status of being a friend of Allaah, which Allaah has described in comprehensive terms when He said (interpretation of the meaning): 
“No doubt! Verily, the Awliyaa’ of Allaah, no fear shall come upon them nor shall they grieve.
Those who believed, and used to fear Allaah much (by abstaining from evil deeds and sins and by doing righteous deeds)”
[Yoonus 10:63]
And the poet said: 
“If you see a man flying through the air or walking on the water, but he does not adhere to the limits of sharee’ah,
then you should realize that this is a temptation which is leading him astray, and he is a man of bid’ah.” 
Al-Silsilah al-Saheehah, 3/102-104 
And Allaah knows best.

Praise be to Allah.Shaykh Muhammad ibn Salih ibn ‘Uthaymin (may Allah have mercy on him) said: 

“Firstly: the worship must be in accordance with Shari`ah in its reasons. Any person who worships Allah by doing an act of worship that is not done for a reason proven in Shari`ah is doing an act of worship that will be rejected and is not enjoined by Allah and His Messenger. 

An example of that is celebrating the Mawlid or birthday of the Prophet (peace and blessings of Allah be upon him), or celebrating the twenty-seventh night of Rajab, claiming that the Prophet (peace and blessings of Allah be upon him) was taken up into heaven on that night. This is not in accordance with Shari`ah so it is to be rejected. 

There is no historical proof that the Mi’raj (ascent into heaven) of the Prophet (peace and blessings of Allah be upon him) took place on the twenty-seventh night of Rajab. The books of hadith that we have do not contain even a single letter that indicates that the Prophet (peace and blessings of Allah be upon him) was taken up into heaven on the twenty-seventh night of Rajab. It is known that this is the kind of information that cannot be accepted without sound isnads.
Even if it were proven, do we have the right to innovate some kinds of worship on that date or to make it a festival? Not at all. Hence when the Prophet (peace and blessings of Allah be upon him) came to Madinah and saw that the Ansar had two days on which they would play, he said: “Allah has replaced these for you with something better,” and he mentioned to them ‘Eid al-Fitr and ‘Eid al-Adha. This indicates that the Prophet (peace and blessings of Allah be upon him) disliked any festival to be innovated in Islam apart from the Islamic festivals, of which there are three: the two annual ‘Eids, which are ‘Eid al-Fitr and ‘Eid al-Adha, and the weekly festival which is Friday. Even if it were proven that the Messenger (peace and blessings of Allah be upon him) was taken up into heaven on the twenty-seventh of Rajab – which it is impossible to prove – we cannot innovate anything on that occasion without the permission of the Lawgiver.

As I have said to you, bid’ah (innovation) is a serious matter which has a bad effect on the heart even if a person feels softness in his heart at that moment. For the matter will subsequently be the opposite, because if the heart rejoices in falsehood, that joy will not last, rather it will be followed by pain and regret. Every bid’ah is serious because it implies criticism of the Messenger, because this bid’ah implies that the Messenger (peace and blessings of Allah be upon him) did not bring the complete Shari`ah, even though Allah says (interpretation of the meaning): 
“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion” [Al-Maidah 5:3]
It is strange that you find some of those who indulge in these innovations strongly urge people to follow them, but they are negligent about matters which are more beneficial, more sound and more useful. 
Hence we say that celebrating the night of the twenty-seventh of Rajab as the night in which the Messenger of Allah (peace and blessings of Allah be upon him) was taken up into heaven is a bid’ah, because it is based on something that is not mentioned in Shari`ah. 

Secondly: the act of worship should be in accordance with Shari`ah in its type or nature.

For example, if a person were to sacrifice a horse, that would be contrary to the Shari`ah in the nature of the action. Because a sacrifice can only involve an animal of the an’am class, namely a camel, a cow or a sheep. 

Thirdly: the act of worship must be in accordance with Shari`ah in its amount. If someone were to say that he was going to pray Zuhr as six rak’ahs, would this act of worship be in accordance with Shari`ah? Not at all, because it is not in accordance with it in terms of the amount or number. If someone were to say Subhan Allah (Glory be to Allah), al-Hamdu Lillah (praise be to Allah) and Allahu akbar (Allah is Most Great) thirty-five times following a prescribed prayer, would this be correct? The answer is that if your aim is to worship Allah by saying it this number of times because you believe this is the proper way, then you are mistaken. If you deliberately add something to what the Messenger of Allah (peace and blessings of Allah be upon him) has prescribed, but you believe that the proper way prescribed in Islam is thirty-three, then the extras are fine, because you are not suggesting that the higher number is the proper way that is prescribed. 
Fourthly: The act of worship must be in accordance with Shari`ah in how it is done. 

If a person does an act of worship that is acceptable in its type, amount and reason, but he goes against Shari`ah in the manner in which he does it, then it is not valid. For example, a man breaks wind etc. and does wudu, but he washes his feet and then wipes his head, then washes his hands, then washes his face – is his wudu valid? Not at all, because he has gone against Shari`ah in the way in which he did it. 

Fifthly: the act of worship must be in accordance with Shari`ah with regard to its timing. 

For example, if a person fasts Ramadan in Sha’ban, or in Shawwal, or he prays Zuhr before the sun has passed its zenith, or after the shadow of an object becomes equal in length to it – because if he prays before the sun has passed its zenith he is praying before the time has come, and if he prays after the shadow of an object becomes equal in length to it he is praying after the time has gone –his prayer is not valid. 
Hence we say that if a person deliberately does not pray until the time for that prayer is over, with no valid excuse, his prayer will not be accepted even if he prays a thousand times. Hence we follow an important principle in this regard which is that in the case of every act of worship that is to be done at a certain time, if a person does it outside of the proper time with no valid excuse, it will not be accepted, rather it will be rejected. 
The evidence for that is the hadith of `Aishah (may Allah be pleased with her) who said that the Prophet (peace and blessings of Allah be upon him) said: “Whoever does an action that is not in accordance with this matter of ours (i.e., Islam) will have it rejected. 

Sixthly: the act of worship must be in accordance with Shari`ah with regard to the place where it is done. 

If a person stands in Muzdalifah on the day of ‘Arafah, this standing is not valid, because the act of worship is not in accordance with Shari`ah with regard to the place where it is done. Similarly, for example, if a person were to do i’tikaf in his own house, that would not be valid, because the place of i’tikaf is the mosque. Hence it is not valid for a woman to do i’tikaf in her house, because this is not the place for i’tikaf. The Prophet (peace and blessings of Allah be upon him) saw some of his wives had set up tents in the mosque; he told them to take them down and not to do i’tikaf, but he did not tell them to do i’tikaf in their houses. This indicates that the women should not do i’tikaf in their houses because that goes against Shari`ah with regard to the place where it is done. 
So with regard to these six factors, an act of worship is not regarded as following Shari`ah unless it combines all six: 

Reason
Type
Amount
Manner
Time
Place

And Allah knows best.