Tag: Q n A

Praise be to Allah.Our response to the one who thinks that ‘aqeedah cannot be proven on the basis of ahaad hadiths because they are based on probability or speculation and ‘aqeedah cannot be based on speculations is: This opinion is not correct, because it is based on something that is not correct. That is for a number of reasons: 
1.The idea that ahaad hadiths are based on probability or speculation does not apply in all cases; there are some ahaad hadiths that are based on certainty if there is corroborated evidence to confirm them, such as if the ummah accepted them. An example is the hadith of ‘Umar ibn al-Khattaab (may Allah be pleased with him), “Actions are but by intentions…” It is an ahaad hadith, but despite that we know that the Prophet (blessings and peace of Allah be upon him) said it. This is what was confirmed by Shaykh al-Islam Ibn Taymiyah, al-Haafiz ibn Hajar and others.
2.The Prophet (blessings and peace of Allah be upon him) used to send individuals with basic teachings of ‘aqeedah – testimony that there is no God but Allah and that Muhammad is the Messenger of Allah – and the fact that he sent them is binding proof. For example, he sent Mu‘aadh to Yemen, and the fact that he sent him is regarded as binding proof for the people of Yemen that they were obliged to accept him.
3.If we say that matters of ‘aqeedah cannot be proven on the basis of ahaad reports, then it is possible to say that practical rulings cannot be proven on the basis of ahaad reports, because practical rulings are accompanied by the belief that Allah enjoined this and forbade that. If this opinion is accepted, then many of the rulings of sharee‘ah would be rendered invalid. If this idea is rejected then the idea that ‘aqeedah cannot be proven on the basis of ahaad reports should also be rejected, because there is no difference between the two, as we have explained.
To sum up: If an ahaad report is supported by corroborating evidence which indicates that this is true, then it becomes part of knowledge and rulings of practice and belief may be established. There is nothing to indicate that there should be any differentiation between the two. Any person who suggests that any of the imams differentiated between them has to prove that with a sound chain of narration from that imam, then he has to explain his evidence.
4.Allah, may He be exalted, has enjoined referring to the people of knowledge for the one who is unaware of what is one of the most important issues of ‘aqeedah, which is Prophethood. Allah says (interpretation of the meaning):
“And We sent not (as Our Messengers) before you (O Muhammad) any but men, whom We sent Revelation, (to preach and invite mankind to believe in the Oneness of Allaah). So ask (you, O pagans of Makkah) of those who know the Scripture [learned men of the Taurat (Torah) and the Injeel (Gospel)], if you know not.
44. With clear signs and Books (We sent the Messengers)” [al-Nahl 16:43, 44]
This includes asking one or many. End quote. 
Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on him)

Praise be to Allah.Firstly:
This man, ‘Adnaan Ibraaheem, is not someone who is to be followed regarding religious matters, and his talks should not be listened to, because of the corrupt ideas and beliefs that he promotes.
He is not one of the scholars to whom one should refer; rather his ideas are deviant in terms of knowledge, methodology and belief, as the Ahl as-Sunnah of our time have pointed out.
For more information on him and what he promotes of deviant ideas, please click on the following link:
Secondly:
What is indicated by the texts of the Qur’an and Sunnah, and the salaf (early generations) of this ummah are unanimously agreed upon it, is that no one in whose heart is an atom’s weight of faith will abide in Hell forever. Even if he enters Hell because of his sin, he will remain there for as long as Allah wills, then he will be brought forth therefrom to Paradise.
Al-Bukhaari (44) and Muslim (193) narrated from Anas that the Prophet (blessings and peace of Allah be upon him) said: “Whoever says Laa ilaaha ill-Allah and has in his heart goodness the weight of a grain of barley will be brought out of Hell, then whoever says Laa ilaaha ill-Allah and has in his heart goodness the weight of a grain of wheat will be brought out of Hell, then whoever says Laa ilaaha ill-Allah and has in his heart goodness the weight of an atom (or a small ant) will be brought out of Hell.”
Shaykh Ibn Baaz (may Allah have mercy on him) said:
Whoever dies affirming the oneness of Allah (Tawheed) and not associating anything with Allah will be one of the people of Paradise, even if he commits zina and steals, and even if he commits other sins, such as defiance towards parents, riba (usury), bearing false witness, and so on. For the sinner is subject to Allah’s will; if our Lord wills, He will forgive him, and if He wills, He will punish him according to his sins, if he dies without having repented. And even if he enters Hell and is punished therein, he will not abide therein forever; rather he will be brought forth therefrom to Paradise, after he has been cleansed and purified.
End quote from Fataawa Noor ‘ala ad-Darb (6/51).
See also the answers to questions no. 112113 , 147996 and 170526 .
Thirdly:
For someone to say, “All the Muslims will enter Paradise, so do whatever you want” is a false statement and is contrary to what is  well-known of the religion, which calls and urges people to obey Allah, and warns them against disobeying Him. In fact, it is contrary to the messages of all the Prophets, which call on people to worship Allah and enjoin them to do so. Allah, may He be exalted, says (interpretation of the meaning):
“And We certainly sent into every nation a messenger, [saying], ‘Worship Allah and avoid Taghut [false gods].’ And among them were those whom Allah guided, and among them were those upon whom error was [deservedly] decreed. So proceed through the earth and observe how was the end of the deniers” [an-Nahl 16:36].
Allah sent the Prophets to correct people’s beliefs, deeds and attitudes; the call of Islam sets out guidelines and instructions for the rectification of every aspect of human life:
It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “I have only been sent to perfect good attitude and good manners.” Classed as saheeh by al-Albaani in Saheeh al-Jaami‘ (2349).
The texts which indicate that it is obligatory to obey Allah and obey His Messenger, and warn against doing anything contrary to that, are too many to mention here. For example:
Allah, may He be exalted, says (interpretation of the meaning):
“And obey Allah and the Messenger that you may obtain mercy” [Aal ‘Imraan 3:132]
“And obey Allah and obey the Messenger and beware. And if you turn away – then know that upon Our Messenger is only [the responsibility for] clear notification” [al-Maa’idah 5:92].
And He warns against disobeying Allah and His Messenger, and neglecting His commands. He says (interpretation of the meaning):
“So let those beware who dissent from the Prophet’s order, lest fitnah strike them or a painful punishment” [an-Noor 24:63]
“And whoever disobeys Allah and His Messenger and transgresses His limits – He will put him into the Fire to abide eternally therein, and he will have a humiliating punishment” [an-Nisaa’ 4:14]
“It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error” [al-Ahzaab 33:36].
Moreover, it is also contrary to the reason for which Allah created the jinn and mankind. Allah, may He be exalted, says (interpretation of the meaning):
“And I did not create the jinn and mankind except to worship Me” [adh-Dhaariyaat 51:56].
As for this baseless question, “why should we strive, so long as every Muslim will be in Paradise?”,
It may be answered from several angles.
-1- The believer will only attain Paradise by virtue of his own deeds, and not by virtue of his name or heritage. Allah, may He be exalted, says (interpretation of the meaning):
“And We will have removed whatever is within their hearts of resentment, [while] flowing beneath them are rivers. And they will say, ‘Praise to Allah , who has guided us to this; and we would never have been guided if Allah had not guided us. Certainly the messengers of our Lord had come with the truth.’ And they will be called, ‘This is Paradise, which you have been made to inherit for what you used to do’” [al-A‘raaf 7:43]
“The ones whom the angels take in death, [being] good and pure; [the angels] will say, ‘Peace be upon you. Enter Paradise for what you used to do’” [an-Nahl 16:32]
“[They will be told], ‘Eat and drink in satisfaction for what you used to do’” [at-Toor 52:19]
“Indeed, the righteous will be among shades and springs
And fruits from whatever they desire,
[Being told], ‘Eat and drink in satisfaction for what you used to do’” [al-Mursalaat 77:41-43].
-2- If we assume that Allah, may He be exalted, has decreed that someone will enter Paradise, he is also enjoined to strive, and it will be made easy for him to do the deeds of the people of Paradise, so that he will enter it by virtue of his deeds. There is no contradiction between the prior decree of Allah and the religious duties. This is something that is well-known in the religion, that Allah has commanded His slaves to believe in the divine decree (predestination), but at the same time has also enjoined upon them that they should strive.
It was narrated that ‘Ali (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) was at a funeral, and he picked up something and started to hit the ground with it, and said: “There is no one among you but his place in Hell or his place in Paradise is already decreed.” They said: O Messenger of Allah, then should we not rely on our destiny and give up striving? He said: “Keep striving, for everyone will be helped to do that for which he was created. As for the one who is among the blessed, he will be helped to do the deeds of the blessed; as for the one who is among the doomed, he will be helped to do the deeds of the doomed. Then he recited the words: “As for he who gives and fears Allah, And believes in the best [reward], We will ease him toward ease” [al-Layl 92:5-7].
Narrated by al-Bukhaari (4949) and Muslim (2647).
-3- It may be said: Yes, no one will enter Paradise except a Muslim, and no one will remain in Hell in whose heart is an atom’s weight of faith, but how can you be certain that Allah will not cast into your heart fitnah, shirk, deviation and misguidance, in requital for your deviating from what He has enjoined and your failing to obey Him? Allah, may He be exalted, has warned those who disobey him, as we have seen above. And Allah, may He be exalted, says (interpretation of the meaning):
“And when they deviated, Allah caused their hearts to deviate. And Allah does not guide the defiantly disobedient people” [as-Saff 61:5].
Each individual should understand that his deeds and his status will only be judged according to how his life ends, and who can guarantee him a good and believing end, if he persists in his deviation and disobedience?
It was narrated that ‘Abdullah ibn Mas‘ood (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) told us, and he is the most truthful one: “The creation of any one of you is put together in his mother’s womb for forty days, then he becomes a ‘alaqah (a piece of thick coagulated blood) for a similar period, then he becomes like a chewed piece of flesh (mudghah) for a similar period, then Allah sends to him an angel who is enjoined to write down four things; it is said to Him: Write down his deeds, his provision, his lifespan, and whether he is doomed (to Hell) or blessed (destined for Paradise). Then the soul is breathed into him. One of you may strive until there is nothing between him and Paradise but a cubit, then the decree overtakes him and he does a deed of the people of Hell. Or he may strive until there is nothing between him and Hell but a cubit, then the decree overtakes him and he does a deed of the people of Paradise.” Agreed upon.
It was narrated from Sahl ibn Sa‘d as-Saa‘idi (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: A man may do the deeds of the people of Paradise, or so it appears to people, although he is one of the people of Hell, and a man may do the deeds of the people of Hell, or so it appears to people, although he is one of the people of Paradise. Deeds are judged by how they end.” Agreed upon.
And Allah knows best.

Praise be to Allah.Firstly:
It is not permissible for a Muslim to go to fortune tellers or listen to them, even if he does not believe in what they claim to have of knowledge of the unseen, because of the report narrated by Muslim (2230) from one of the wives of the Prophet (blessings and peace of Allah be upon him), from the Prophet (blessings and peace of Allah be upon him), that he said: “Whoever goes to a fortune-teller and asks him about something, his prayer will not be accepted for forty nights.”
However, if he believes what they say, then he has disbelieved in that which was revealed to Muhammad (blessings and peace of Allah be upon him).
Imam Ahmad (9536) narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “Whoever goes to a soothsayer or fortune teller and believes what he says has disbelieved in that which was revealed to Muhammad (blessings and peace of Allah be upon him).” Classed as saheeh by al-Albaani in Saheeh al-Jaami‘ (5939).
An-Nawawi (may Allah have mercy on him) said:
The scholars said: It is only prohibited to go to soothsayers because they speak of matters of the unseen that may come to pass by coincidence, so there is the fear that people may become confused because of that, because they try to confuse people and make them drift away from the path of Islam. There are many saheeh hadiths which indicate that it is forbidden to go to soothsayers and believe what they say.
End quote from Sharh an-Nawawi (5/22).
Secondly:
Astrology involves making connections between events on earth and the movements of the stars, interpreting what happens on earth on the basis of astronomical events.
One of the types of astrology is that which is called horoscopes and zodiac, in which it is believed that the child who is born under a particular sign of the Zodiac will be lucky or unlucky, and what they say about the nature and characteristics of people according to their star signs.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said, commenting on the words of the Prophet (blessings and peace of Allah be upon him), “Whoever acquires any knowledge of astrology has acquired knowledge of a branch of witchcraft”:
What is meant here is that knowledge of the stars through which they seek to predict earthly events, so – for example – when a certain star appears in conjunction with another star, they predict that such and such will happen, and if a person is born under a particular star, he will be lucky, and if a person is born under another star, he will be unlucky. From the different positions of the stars they predict various earthly events. But earthly events are decreed by Allah; the causes thereof may be known to us or they may be unknown, but the stars have nothing to do with it.
End quote from al-Qawl al-Mufeed (1/519).
It says in Fataawa al-Lajnah ad-Daa’imah (27/203):
It is haraam to publish, read or propagate horoscopes, and it is not permissible to believe them; rather this is a kind of disbelief (kufr) and is contrary to Tawheed. What you must do is be aware of that, advise others to avoid it, and rely only on Allah, may He be glorified and exalted, putting your trust in Him in all your affairs. End quote.
See also the answer to question no. 2538 .
Thirdly:
If someone has sufficient knowledge to be able to advise these fortunetellers and charlatans, so he tries to communicate with them, and he goes to them where they are, so that he can tell them that what they are doing is wrong and explain to them the Islamic ruling on what they are doing, then that is not regarded as going to them in the manner that is prohibited. Rather that is something prescribed and enjoined for one who is able to do it, and it is either obligatory or recommended, no matter what the means of communicating with them.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) stated that speaking to fortune tellers or asking them questions is of different types, one of which is:
… The fourth type: asking the fortuneteller questions in order to highlight his falseness and lies. Thus one may test him by asking him questions, and this may be obligatory or may be something that is needed. Proving the words of soothsayers to be wrong is something that is needed, and may be obligatory. In that case, going to the soothsayers and asking them questions is not the same in all cases; rather it depends on the reason for going to them, as is indicated by other shar‘i texts.
End quote from al-Qawl al-Mufeed (2/49).
Shaykh al-Islam Ibn Taymiyah said:
But if he is asking him in order to test him and find out what he really is, and he (meaning the questioner) has sufficient knowledge to recognise when he is telling the truth and when he is lying, then this is permissible, as it is proven in as-Saheehayn that the Prophet (blessings and peace of Allah be upon him) asked Ibn Sayyaad: “What comes to you?” He said: (Sometimes) a truthful one comes to me and (sometimes) a liar comes. He said: “What do you see?” He said: I see a throne on water. He said: “I am hiding something from you.” He said: (It is) ad-dukh, ad-dukh. He said: “Be off with you! You will never go beyond your rank. Rather you are one of the brethren of the soothsayers.”
End quote from Fataawa Ibn Taymiyah (19/62).
Denouncing these astrologers is something that is needed from those who are able to do it, by all possible means, whether that is on social media, YouTube or otherwise.
But if the Muslim thinks that denouncing them is just a drop in the ocean (and will not be noticed), and no one will pay attention to it and it will not achieve the desired results – as is usually the case with these pages – then what is prescribed is for him to not waste his time, and to protect his face by keeping away from these websites, because no interest can be served by going to these pages, and it is most likely that no one will benefit from what he says, there will not even be the benefit of establishing proof against them. Moreover, by his refraining, he will thwart the aim of these people to increase the number of followers, to have their webpages become more widely known, and to cost the ignorant to become confused and be tempted to join them because of the increased popularity of their pages.
And Allah knows best.

Praise be to Allah.Firstly:
These words that are attributed to Ja‘far as-Saadiq refer to the passage in which Allah, may He be exalted, tells us the story of the believer of the household of Pharaoh and what he said to his people:
“ ‘And you will remember what I [now] say to you, and I entrust my affair to Allah. Indeed, Allah is Seeing of [His] servants.’
So Allah protected him from the evils they plotted, and the people of Pharaoh were enveloped by the worst of punishment”
[Ghaafir 40:44-45].
Shaykh Muhammad al-Ameen ash-Shinqeeti (may Allah have mercy on him) said:
The words of Allah, may He be exalted, in this passage: “ ‘…and I entrust my affair to Allah. Indeed, Allah is Seeing of [His] servants.’ So Allah protected him from the evils they plotted” clearly indicate that sincerely relying on Allah and entrusting one’s affairs to Him are a means of being protected from all ills.
This verse indicates that Pharaoh and his people wanted to plot against this believer, and that Allah protected him and saved him from the harm of their plotting and scheming to cause trouble to him, because of his reliance upon Allah and his entrusting his affairs to Him.
End quote from Adwa’ al-Bayaan (7/96-97).
This verse is like another verse (interpretation of the meaning):
“Those to whom hypocrites said, ‘Indeed, the people have gathered against you, so fear them.’ But it [merely] increased them in faith, and they said, ‘Sufficient for us is Allah , and [He is] the best Disposer of affairs.’
So they returned with favor from Allah and bounty, no harm having touched them. And they pursued the pleasure of Allah , and Allah is the possessor of great bounty”
[Aal ‘Imraan 3:173-174].
Entrusting one’s affairs to Allah, may He be exalted, means relying on Allah alone.
At-Tabari (may Allah have mercy on him) said:
The words “and I entrust my affair to Allah” mean: I submit my affairs to Allah and leave them to Him, and I rely on Him, for He will suffice the one who puts his trust in Him.
End quote from Tafseer at-Tabari (20/335).
Ibn Katheer (may Allah have mercy on him) said:
“and I entrust my affair to Allah” means: and I rely on Allah and seek His help.
End quote from Tafseer Ibn Katheer (7/146).
Secondly:
Entrusting one’s affairs to Allah, may He be exalted, and relying on Him is something that is required in all one’s affairs, both religious and worldly. This is enjoined in many texts, such as the following:
“And upon Allah rely, if you should be believers”
[al-Maa’idah 5:23]
“…and rely upon Allah. And sufficient is Allah as Disposer of affairs”
[an-Nisa’ 4:81]
“And to Allah belong the unseen [aspects] of the heavens and the earth and to Him will be returned the matter, all of it, so worship Him and rely upon Him. And your Lord is not unaware of that which you do”
[Hood 11:123]
“And rely upon the Ever-Living who does not die”
[al-Furqaan 25:58].
The point is that entrusting one’s affairs to Allah with regard to raising children means relying on Allah, may He be exalted, and turning to Him to achieve this goal. Entrusting all one’s affairs to Him is something good and is something that one is required to do. Relying on Allah is one of the most important acts of worship.
But relying on Allah and entrusting one’s affairs to Him in the correct sense must be accompanied by taking permissible measures, as is indicated in the hadith of Anas ibn Maalik, who said: A man said: O Messenger of Allah, should I tie up [my camel] and rely on Allah, or should I leave it loose and rely on Him? He said: “Tie it up and rely [on Allah].”
Narrated by at-Tirmidhi (2517); classed as hasan by al-Albaani in Saheeh Sunan at-Tirmidhi (2/610).
Al-Mubaarakfoori (may Allah have mercy on him) said:
With regard to the words “Tie it up”, it says in al-Qaamoos that tying up a camel means hobbling it by tying its foreleg up. “Rely” means rely on Allah after tying up the camel.
“or leave it loose” means leaving it untied.
“He said: ‘Tie it up…’” – al-Minnaawi said: That is, tie up your camel’s foreleg with a rope. “And rely” that is, depend on Allah. That is because tying it up is not contrary to relying on Allah.
End quote from Tuhfat al-Ahwadhi (7/186).
The one who truly relies on Allah takes the prescribed measures, especially if they are obligatory.
Ibn Rajab (may Allah have mercy on him) said:
It should be understood that truly relying on Allah does not cancel out taking the measures by means of which Allah, may He be glorified, causes to happen what He has decreed; this is the way that Allah has ordained for His creation, for Allah, may He be exalted, has enjoined us to take measures, yet he has also enjoined us to rely on Him. So striving to take measures is an act of obedience to Him, and relying in our hearts on Him is an act of faith in Him.
Moreover, the deeds that a person does are of three types, one of which is:
Acts of obedience that Allah has enjoined upon His slaves and has made the means of salvation from hell and admittance to paradise. These deeds must be done whilst relying on Allah and seeking His help to do them, for there is no power and no strength except in Him; whatever He wills happens and whatever He does not will does not happen.
Whoever falls short in anything that Allah has enjoined upon him is deserving of punishment in this world and in the hereafter.
End quote from Jaami‘ al-‘Uloom wa’l-Hikam (2/498-499).
Upbringing of children must combine reliance upon Allah, may He be exalted, with taking of appropriate measures and using different valid approaches in child-rearing, as Allah has enjoined. Allah, may He be exalted, says (interpretation of the meaning):
“O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones, over which are [appointed] angels, harsh and severe; they do not disobey Allah in what He commands them but do what they are commanded”
[at-Tahreem 66:6].
Shaykh Muhammad al-Ameen ash-Shinqeeti (may Allah have mercy on him) said:
The man is enjoined to instruct his family – such as his wife, children and so on – to do what is right and proper and forbid them to do what is wrong and evil, because Allah, may He be exalted, says “O you who have believed, protect yourselves and your families from a Fire…” And the Prophet (blessings and peace of Allah be upon him) said: “Each of you is a shepherd, and each of you is responsible for his flock…”
End quote from Adwa’ al-Bayaan (2/209).
And Allah knows best.

Praise be to Allah.Firstly:
What is required of the Muslim is to understand and believe in Tawheed (the Oneness of Allah) and to follow the Qur’an and Sunnah according to the understanding of the righteous early generations (salaf), and to avoid innovation (bid‘ah) and its people. The Sufi tariqahs (paths) come under the heading of people of innovation, so the Muslim should keep away from their path and not follow in their footsteps.
Secondly:
It is not permissible to take the issue of calling a Muslim a disbeliever (kaafir) or an evildoer (faasiq) lightly, because that comes under the heading of fabricating lies against Allah and fabricating lies against His Muslim slaves. It is not permissible to call a Muslim a disbeliever or an evildoer unless he commits that which would support that appellation in word or deed, based on clear evidence from the Qur’an and Sunnah.
Moreover, it is not permissible to call him a disbeliever or evildoer until all conditions required for calling him such are met, and all impediments to that are absent.
One of those conditions is that he should be aware that his words and practice contradict the teachings of Islam, which led to him becoming a disbeliever or evildoer.
One of the impediments to that is if he bases his action on a misinterpretation, or he may have some specious argument that he thinks provides evidence for his practice, or he is in such a situation that he cannot understand the shar‘i evidence in a proper manner. A person can only be deemed a disbeliever after there is certainty that he is deliberately going against the teachings of Islam and he is not ignorant of the issue.
For more information on the guidelines on whether or not a person may be deemed a disbeliever, please see the answer to question no. 85102.
Thirdly:
The correct view with regard to the issue of ignorance and whether ignorance is a valid excuse is that if a Muslim is proven to be a Muslim, he cannot be stripped of this description on the basis of mere doubt; rather he cannot be stripped of this description except on the basis of certainty and after establishing proof against him in such a way that leaves him with no excuse.
Shaykh Muhammad ibn ‘Abd al-Wahhaab (may Allah have mercy on him) said:
If we do not describe as a disbeliever one who worships the idol  on the grave of ‘Abd al-Qaadir or worships the idol on the grave of Ahmad al-Badawi [the “idols” in question are structures over the graves, to which some people devote practices that constitute worship], and the like, because of their ignorance and because there is no one who ever alerted them to their mistake, then how could we regard as a disbeliever one who never associated anything with Allah if he does not migrate to us, or if he does not regard others as disbelievers and fight them? “Exalted are You, [O Allah]; this is a great slander” [an-Noor 24:16].
End quote from ad-Durar as-Saniyyah (1/104)
it is well-established that basically these non-Arabs have grown up in countries and societies where ignorance of many of the rulings and teachings of Islam is the norm, especially with regard to issues having to do with the Sunnahs and also the foundations of Tawheed. Rather they believe in general terms, but are ignorant of many of the details.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Regarding someone as a disbeliever is like a warning of hellfire, even if it is because the one who is so described is saying something that implies rejection of what the Messenger taught; that man may be new in Islam, or may be living in the wilderness, far from centres of teaching.
Such a person should not be deemed a disbeliever for something he rejected of the teachings of Islam until proof has been established in his case. A man may not have heard of some particular text, or he may have heard of it but it was not proven to him to be sound and correct, or he may have already some idea established in his mind that contradicts the text and so he misinterpreted the text.
I always remember the hadith in as-Saheehayn about the man who said: “…When I die, burn me then crush (my bones), then scatter me in the wind and in the sea, for by Allah, if Allah grasps hold of me, He will punish me as He has never punished anyone. They did that to him, then He said to the land: Return what you have taken, and he was standing there. Then He said to him: What made you do what you did? He said: Fear of You, O Lord. And Allah forgave him because of that.”
This was a man who doubted the might of Allah, and doubted that He would be able to bring him back to life after his ashes were scattered; in fact he believed that he would not be resurrected, which constitutes disbelief according to the consensus of the Muslims. But he was ignorant and did not know that, yet he was a believer who feared that Allah would punish him, so Allah forgave him because of that.
If a person misinterprets a religious text when he is qualified to engage in ijtihad and is keen to follow the Messenger, it is more appropriate that he should be forgiven than someone like the person who is mentioned in the hadith.
End quote from Majmoo‘ al-Fataawa (3/231).
He also said:
Many people may grow up in places and times where there is not much left of knowledge of the revelations of Allah, to the extent that there is no one left who can teach others that with which Allah sent His Messenger of the Book and wisdom, so they do not know much of that with which Allah sent His Messenger, and there is no one there to teach them that. Such people cannot be deemed disbelievers. Therefore the leading scholars were unanimously agreed that whoever grew up in the wilderness, far away from people of knowledge and faith, and is new in Islam, if he rejects some of these well-known, mutawaatir rulings of Islam, he is not to be deemed a disbeliever until he learns the message with which the Messenger was sent.
End quote from Majmoo‘ al-Fataawa (11/407).
Their merely knowing a translation of the meanings of the Qur’an is not enough; rather even if they are able to read it in Arabic, that is not enough. How many of those who speak Arabic and have some knowledge of the language still cannot understand from reading the texts of the Qur’an and Sunnah that what they are doing is wrong or invalid, or whether it is shirk or not.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
Al-Ghazaali said in his book at-Tafriqah bayna al-Eemaan wa’z-Zandaqah: What we must be very careful not to do is to call people disbelievers, and we should avoid that as much as possible, for the error in not labelling one thousand disbelievers as a disbelievers is less grave than the error of shedding the blood of one Muslim.
End quote from Fat-h al-Baari (12/300).
What the questioner in this case should do is strive to call his relatives and acquaintances by teaching them true Tawheed and Sunnah, and bearing with patience their offence, rejection and harshness. The greatest attitude that he can have towards people is as Allah, may He be exalted, says (interpretation of the meaning):
“And who is better in speech than one who invites to Allah and does righteousness and says, “Indeed, I am of the Muslims’?
And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend.
But none is granted it except those who are patient, and none is granted it except one having a great portion [of good].
And if there comes to you from Satan an evil suggestion, then seek refuge in Allah . Indeed, He is the Hearing, the Knowing”
[Fussilat 41:33-36].
See also the answer to question no. 111362
And Allah knows best.

Praise be to Allah.Our clear and spontaneous answer to your many questions is that it is not correct at all to say that woman was created only for physical purposes or to be a sexual object, and to be nothing but a source of pleasure for a man and an object for fulfilling his physical desires. This is not only a misconception; rather we see it as a devious understanding that is connected to the nafs that is inclined towards evil, and it is based on the desires that overwhelm the thinking of many people, and cause them to miss out on the true purpose of creation and life.
Here we will work out our answer on the basis of the teachings of our religion, which we all follow, praise be to Allah, and we are certain that it is the perfect religion which tells us what Allah, may He be glorified and exalted, wants from all people in terms of worship, righteous deeds, beliefs, and morals and manners.
From the teachings of Islam we know that the main purpose behind the creation of humans and jinn, both male and female, is to attain soundness and well-being on the basis of free will and reason, because of which people are regarded as accountable, in all aspects of life – soundness of worship, soundness of deeds, soundness of morals and soundness of knowledge, understanding and concepts – and to attain the highest possible level of human perfection, as Islam calls us to attain the highest and most sublime in all things, and to avoid all forms of corruption, wrongdoing, ignorance and bad manners and deeds, by way of showing devotion to Allah, may He be exalted, and drawing closer to Him, and in an attempt to reach the highest possible level of human perfection, which Allah loves for us. Therefore we strive for it wholeheartedly, and this aim should become our main focus and concern, for the sake of which we spend all our lives and our money and physical energy, until we attain real, perfect life in in the hereafter, which is the true life, as the Qur’an tells us. With regard to this holistic principle, there is no differentiation between male and female at all.
Allah, may He be exalted, says (interpretation of the meaning):
“Say (O Muhammad (blessings and peace of Allah be upon him)): ‘Truly, my Lord has guided me to a Straight Path, a right religion, the religion of Ibrâhim (Abraham), Hanifa [i.e. the true Islâmic Monotheism – to believe in One God (Allâh i.e. to worship none but Allâh, Alone)] and he was not of Al-Mushrikûn.’
Say (O Muhammad (blessings and peace of Allah be upon him)): ‘Verily, my Salât (prayer), my sacrifice, my living, and my dying are for Allâh, the Lord of the ‘Alamîn (mankind, jinn and all that exists).
‘He has no partner. And of this I have been commanded, and I am the first of the Muslims’”
[al-An‘aam 6:161-163].
I wonder where do you see physical desire – whether of males or females – in this religion and straight path; do you find any mention of it in any of the sublime aims mentioned in the passage quoted above?
If you think in a fair-minded manner, far removed from the social phobia that is caused by the misconceptions that people have in their minds, this will inevitably lead you to realise that the physical body – and all that is connected to it of shortcomings and desires – has no place in the list of objectives of man’s creation and the purpose of his existence. The purpose of the physical body comes under the heading of means and tools that could help one to achieve that objective, but it does not go beyond being a means, for it is not the only means; rather it is one of several means that may vary among people, in terms of power and ability, health and sickness. Therefore divine wisdom dictated that the body should be made a means of attraction, for the purpose of perpetuating the human race and populating the earth, and for the purpose of creating love and mercy in homes, and for the purpose of trials and tests, so that Allah may know who is a wrongdoer and who is righteous. Allah, may He be glorified and exalted, says (interpretation of the meaning):
“And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect”
[ar-Room 30:21].
But if we examine all the verses of the Qur’an and all the hadith of the Prophet (blessings and peace of Allah be upon him), from beginning to end, we will not find a shred of evidence to suggest that the purpose of woman’s creation is to be a source of pleasure for man in this world and the hereafter. By the same token, we will not find a shred of evidence that differentiates between man and woman with regard to the sublime aims and great purpose behind their creation and existence. Rather they are all equal in that regard, because reason – which is the cause of being accountable and is the basis of man’s free will – is something that Allah, may He be glorified and exalted, has granted to both sexes, therefore both of them are included in all the religious texts which outline for humanity a path that leads to sublimity and happiness in this world and the hereafter. Similarly, if you reflect upon the Prophet’s biography – which represents the most sublime human model and the ultimate representation of the purpose of the creation of mankind – you would realise that the concept of the body cannot be taken out of its real framework, which is the framework of means, and the most sublime aims may be summed up as piety and righteous deeds.
Allah, may He be glorified and exalted, says (interpretation of the meaning):
“O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allâh is that (believer) who has At-Taqwa [i.e. he is one of the Muttaqûn (pious). Verily, Allâh is All-Knowing, All-Aware”
[al-Hujuraat 49:13]
“Whoever works righteousness, whether male or female, while he (or she) is a true believer (of Islâmic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)”
[an-Nahl 16:97]
“Verily, the Muslims (those who submit to Allâh in Islâm) men and women, the believers men and women (who believe in Islâmic Monotheism), the men and the women who are obedient (to Allâh), the men and women who are truthful (in their speech and deeds), the men and the women who are patient (in performing all the duties which Allâh has ordered and in abstaining from all that Allâh has forbidden), the men and the women who are humble (before their Lord Allâh), the men and the women who give Sadaqât (i.e. Zakât, and alms), the men and the women who observe Saum (fast) (the obligatory fasting during the month of Ramadân, and the optional Nawâfil fasting), the men and the women who guard their chastity (from illegal sexual acts) and the men and the women who remember Allâh much with their hearts and tongues. Allâh has prepared for them forgiveness and a great reward (i.e. Paradise)”
[al-Ahzaab 33:35]
“The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden)”
[at-Tawbah 9:71].
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Allah does not look at your (outward) forms and your wealth, rather He looks at your hearts and your deeds.”
Narrated by Muslim (2564).
Ibn al-Qayyim (may Allah have mercy on him) said:
It should be understood that beauty may be divided into two categories: apparent and hidden.
Hidden beauty is that which is loved for what it is; it is the beauty of knowledge, reason, generosity, dignity and courage. This hidden beauty is what Allah likes to see when He looks at His slave, and it is the cause of His love for a person. This hidden beauty adorns the outward image of a person, even if that image does not possess beauty per se, so it gives the individual beauty, respect and sweetness commensurate with what his soul has of those characteristics. For the believer will be given respect and sweetness commensurate with his faith; then whoever sees him will respect him, and whoever mixes with him will like him. We see this with our own eyes. You may see a kind, righteous man who has a beautiful attitude as one of the most beautiful of people in appearance, even if he is not good-looking, especially if he is blessed with a share of qiyaam al-layl, for it gives light to the face and makes it handsome.
End quote from Rawdat al-Muhibbeen (221-223).
Among the most well-known proofs which demonstrate that the body is not the basis on which a woman’s personality is measured is the hadith of Abu Hurayrah (may Allah be pleased with him) from the Prophet (blessings and peace of Allah be upon him), who said: “Women may be married for four things: their wealth, their lineage, their beauty and their religious commitment. Choose the one who is religiously-committed, may your hands be rubbed with dust (i.e., may you prosper).” Narrated by al-Bukhaari (4802) and Muslim (1466).
An-Nawawi (may Allah have mercy on him) said:
The correct view concerning the meaning of this hadith is that the Prophet (blessings and peace of Allah be upon him) was speaking of what people usually do. They seek these four characteristics, and the lowest of them in priority, in their view, is religious commitment. So the one who is seeking advice concerning marriage should look for the one who is religiously committed.
End quote from Sharh Muslim (10/52).

Praise be to Allah.The book The Secret was written by an Australian TV producer called Rhonda Byrne, who belongs to the New Thought movement, whose followers believe in a number of metaphysical principles that have to do with healing and self-development, and how a thought may have an impact on the physical world. This book, The Secret, speaks of these concepts and promotes them according to the principles of this movement. As you said, the book is popular throughout the world and has recently been translated into Arabic. After examining the book and reflecting on its contents, it becomes clear that it contains a number of seriously deviant ideas concerning matters of belief and scientific matters, the most serious of which are the following:
-1-
The book promotes the idea of giving up striving and not paying attention to taking measures to attain goals; rather it suggests relying on wishful thinking and dreams. That is in accordance with the so-called law of attraction, which states that like attracts like, and that whatever happens to you in your life, you are the one who attracted it to your life, and it was attracted to you because of images stored in your mind, namely the things that you were thinking of. Whatever you think of, you will attract it to you. The people who follow this principle believe that the idea in a person’s mind has an impact in and of itself on the person’s environment and surroundings, and that by means of his abstract thoughts, he may attract to himself whatever he wants of good things, without striving. They claim that thoughts have vibrations, and that these vibrations emanate from a person’s mind to the outside world in the form of electromagnetic waves, and that these thoughts can attract whatever exists in the universe of good and evil that is on the same wavelength. So if you are thinking positively, you are sending out waves with positive vibrations that will attract positive things to you. If you are thinking negative thoughts, then you are sending out waves with negative vibrations that will attract negative things to you. Undoubtedly these ideas are contrary to empirical science and common sense, and believing in them and acting upon them is contrary to Islamic teachings.
As for being contrary to Islamic teachings, that is because Allah, may He be exalted, has commanded us to work and strive in this world, and He has connected provision to taking measures and using available means, not to wishful thinking and illusions. Allah, may He be exalted, says (interpretation of the meaning):
“He it is, Who has made the earth subservient to you (i.e. easy for you to walk, to live and to do agriculture on it), so walk in the path thereof and eat of His provision”
[al-Mulk 67:15].
With regard to it being contrary to common sense, that is because relying on wishful thinking and dreams will lead to the ruin of the world and to corruption of that which is of benefit to people and in their interests, and it will lead to casting aside all that humanity has achieved throughout the centuries of knowledge, science and civilisation. That is because, according to this theory, the sick person does not need to seek medical treatment, and people do not need engineers, builders and workers. All that the one who needs something has to do is think positive thoughts of what he wants, then ask the universe – Allah forbid – to fulfil his desire without him making any effort.
Those who follow this movement contradict themselves when they tell the sick person who is about to die, “Don’t stop seeking medical treatment.” Otherwise, what their idea implies is that one should stop seeking medical treatment, and hospitals should be shut down, and medical schools should be turned into meditation centres where people can relax and develop wishful thinking and dreams, or what they call positive thinking – and so on and so forth in all other fields. Thus it becomes clear that this movement is contrary to common sense and contrary to what is visible of real life experience. People cannot build sound lives on the basis of such an idea.
The poet spoke the truth when he said:
If I developed wishful thinking, I could sleep all night happily, but wishful thinking is the capital of the penniless.
-2-
The book goes to extremes in venerating man and bestowing upon him a halo of sanctity and greatness, as it expresses the belief that man possesses unlimited powers and huge energy, to the point that he has the power to create. So everything that happens to man, good or bad, is his own creation. The book says, for example: “Anything we focus our mind on, we can create it” (p. 141). Undoubtedly this is a serious deviation and is ascribing partners to Allah, may He be exalted, in His Lordship. Allah, may He be exalted, spoke the truth (interpretation of the meaning): “Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped)” [al-Baqarah 2:22].
-3-
The book promotes belief in pantheism, which is false, by saying that the Creator and His creation are one and the same, and that that man is God in physical form – exalted be Allah far above that. This idea is reiterated and expressed in many different ways in the book.
-4-
The book supports a number of Eastern beliefs and idolatrous philosophies, such as Buddhism, Hinduism and so on. We have seen how the followers of these religions celebrated this book, The Secret, because it spread and promoted the principles of their religions.
-5-
The book promotes the idea of focusing on the universe in order to achieve one’s wants and desires. So if you want something, all you have to do is direct your request to the universe, and the universe will inevitably respond to your request. Islam, on the other hand, calls people to focus on Allah, may He be glorified and exalted, for it is to Him that one should turn and ask for what one needs. Turning to anyone or anything else in matters over which only Allah, may He be glorified, has power constitutes shirk – Allah forbid.
-6-
The book contradicts belief in the divine will and decree, as it denies that God has foreordained the decrees of His creation and that He decided everything before it happens. The book is in harmony with the view of the extreme Qadaris who denied the divine will and decree, as it says that whatever happens in the universe is not part of God’s knowledge before it happens, and it is not already written and decreed. Undoubtedly belief in the divine will and decree is one of the pillars of faith, without which a person’s faith cannot be valid.
-7-
The book promotes selfishness and egocentricity, and calls people to cast aside all Islamic teachings and moral guidelines, and to pursue the desires and pleasures of the nafs, so the criterion for deciding whether or not to go ahead with something is how much it may bring of joy and pleasure, and how much one likes it. So whatever a person likes, let him do it, and whatever he dislikes, let him avoid it, without paying any attention to morals or religious teachings. Undoubtedly this is contrary to Islamic and moral values, for the Muslim is bound by a religious and moral framework, and cannot go beyond it. What Allah has enjoined is obligatory, what He has forbidden is prohibited, and what He has permitted is permissible. What the Muslim must do is adhere to the rulings of sharee‘ah and Islam.
These are some of the deviant ideas contained in this book. Therefore you should avoid it. Anyone who would like to know more details about the reality of this book and the extent of the deviant ideas that it contains may refer to a research paper entitled Khuraafat as-Sirr: Qiraa’ah Tahleeliyyah li Kitaab as-Sirr wa Qanoon al-Jadhab (The Myth of the Secret: an Analytical Reading of the Book The Secret and the Law of Attraction).
[ends].

Praise be to Allah.
Firstly:

The cross is one
of the obvious symbols of disbelief, as Ibn al-Qayyim (may Allah have mercy
on him) said in Ahkaam Ahl adh-Dhimmah (3/1240). Therefore there was
no difference of opinion among the scholars that it is prohibited to wear
it.

It says in
al-Mawsoo‘ah al-Fiqhiyyah al-Kuwaitiyyah (12/88): It is not permissible
for the Muslim to make a cross and it is not permissible for him to issue
instructions for a cross to be made. What is meant is making a cross that is
symbolic of the crucifixion, and he should not keep it, whether he wears it
or sets it up, or he does neither.

Many of the
scholars have clearly stated that the one who does that is a disbeliever.

It says in
al-Fataawa al-Hindiyyah, one of the books of the Hanafi madhhab (2/276):
A person becomes a disbeliever if he puts a Zoroastrian cap on his head,
according to the correct view, except in the case of necessity to protect
himself from heat or cold; or if he puts a zunnaar [a kind of belt that was
worn by non-Muslims in the past] around his waist, unless he does that by
way of deceit at a time of war or he is acting as a scout ahead of the
Muslim army. End quote.

It says in Majma‘
al-Anhur fi Sharh Multaqa al-Abhur, which is also a Hanafi book (1/698): A
person becomes a disbeliever if he puts a Zoroastrian cap on his head,
according to the correct view, except if it is  for the purpose of freeing a
Muslim prisoner or it is a case of necessity to protect himself from heat or
cold, according to some scholars. End quote.

Al-Qaadi ‘Iyaad
said: Similarly, we regard as a disbeliever anyone who does any action that
the Muslims are unanimously agreed can only come from a disbeliever, even if
the one who does it openly professes Islam, yet he does that action…

… Such as
prostrating to an idol, or to the sun or moon, or to a cross, or to fire, or
going to churches and synagogues with their congregations, or wearing their
garments, such as wearing their zunnaar (distinctive belts) or cutting the
hair in the style of a monk (tonsure).

The Muslims are
unanimously agreed that such things are only done by a disbeliever, and that
these actions are symbols of disbelief, even if the one who does them openly
professes Islam.

End quote from
ash-Shifa bi Ta‘reef Huqooq al-Mustafa – Mahdhoof al-Asaaneed
(2/611).

The scholars of
the Standing Committee for Issuing Fatwas were asked about the ruling on
wearing a cross and they replied:

If the ruling on
wearing a cross is explained to him, and he is told that it is a symbol of
the Christians and is an indication that the wearer is content to be
regarded as one of them and that he is content with what they believe in,
yet he persists in that, he is to be deemed a disbeliever, because Allah,
may He be glorified and exalted, says (interpretation of the meaning):

“O
you who believe! Take not the Jews and the Christians as Auliyâ’ (friends,
protectors, helpers), they are but Auliyâ’ of each other. And if any amongst
you takes them (as Auliyâ’), then surely he is one of them. Verily, Allâh
guides not those people who are the Zâlimûn (polytheists and wrong-doers and
unjust)”

[al-Maa’idah
5:51].

If zulm
(wrongdoing) is mentioned in general terms, then what is meant is major
shirk and by doing that he is indicating that he agrees with the Christians
in their claim that ‘Eesa (peace be upon him) was killed, but Allah, may He
be glorified, has denied that in His book, where He says (interpretation of
the meaning):

“but
they killed him not, nor crucified him, but the resemblance of ‘Īsā (Jesus)
was put over another man (and they killed that man)”

[an-Nisaa’
4:157].

Shaykh ‘Abd
ar-Rahmaan al-Barraak (may Allah preserve him) said: The cross is well-known
to be the idol of the Christians in their churches and in their homes, and
they wear it around their necks and on their chests. Hence it is the symbol
of Christianity, and it is prohibited for the Muslim to wear it.

If a Muslim
wears it in order to appear to be a Christian, then this is a way of
expressing his approval of the Christians in their religion, and approving
of the Christians in their religion constitutes disbelief in Allah, except
in the case of one who fears for his life, in which case he is regarded as
being under compulsion, and Allah, may He be exalted, says (interpretation
of the meaning):

“Whoever
disbelieved in Allâh after his belief, except him who is forced thereto and
whose heart is at rest with Faith…”

[an-Nahl 16:106].

With regard to
one who wears a cross out of ignorance, then he is excused because of his
ignorance.

With regard to
one who wears it to please the Christians, that is prohibited and there is
the fear that it may come under the heading of disbelief in Allah… What the
Muslim must do is beware of that which Allah has prohibited. There is no
doubt that it is one of the most serious kinds of imitating the
disbelievers, and the Prophet (blessings and peace of Allah be upon him)
said: “Whoever imitates a people is one of them.” Narrated by Abu Dawood
(4031). So what he must do is beware of that, and we ask Allah to keep us
safe and sound. And Allah knows best. End quote.

http://ar.islamway.net/fatwa/8605

Based on that,
if the Muslim referred to in the question was compelled to do this, in the
sense that he feared that he might be killed or imprisoned if he did not do
that, then there is no blame on him in sha Allah, so long as when he did
that his heart was at rest with faith.

But if the
situation has not reached the point of compulsion and having no other
choice, then it is not permissible for him to do that.

It is essential
to differentiate between the situation of one who has been compelled to flee
from his country and the situation of one who is compelled to wear a cross.
He may have been compelled to flee from his country in order to escape being
killed or imprisoned, but wearing a cross is not something that he is forced
to do, because even if he did not wear it, he would not be subjected to
killing, imprisonment and the like.

This is a matter
concerning which one should be careful and understand the case of necessity
in which such concessions are granted, and cases in which there is no such
necessity.

Moreover, if he
is patient and does not make an outward show of symbols of disbelief, or
utter words of disbelief, this is better, even if he does fear for his life.

Making an
outward show of symbols of disbelief in the case of necessity which makes
such things permissible is a concession that is granted and there is no
obligation to avail oneself of it; rather firm resolve is better than that.

With regard to
fleeing for the sake of one’s religious commitment and one’s life, for fear
of fitnah (persecution) or death, this is something that is prescribed in
Islam and is either recommended or obligatory, according to the situation.

And Allah knows
best.

Praise be to Allah.Making crosses, buying them, or weaving them into garments or putting them on walls, and so on come under the heading of prohibited actions that it is not permissible for the Muslim to commit. So he should not make them himself or help anyone else in doing that; rather he should fear Allah, may He be exalted, and avoid the symbols of disbelief that the Christians have fabricated in their religion.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
It is not permissible to make crosses, whether for payment or otherwise, or to sell crosses, just as it is not permissible to sell or make idols, as it is proven in as-Saheeh that the Prophet (blessings and peace of Allah be upon him) said: Verily Allah has forbidden the sale of alcohol, dead meat [that which is not slaughtered in the prescribed manner], pork and idols.” End quote.
Majmoo‘ al-Fataawa (22/141). See also: al-Mawsoo‘ah al-Fiqhiyyah (12/84-88)
Secondly:
The cross has many forms and types, that vary according to time and place, among various Christian sects. It takes many forms, which you can see on the following link:
http://en.wikipedia.org/wiki/cross
What appears to us to be the case with regard to the ruling on drawing or wearing these types and forms of crosses is the following:
1.
If it is drawn on the basis that it is a cross, it is not permissible for the Muslim to carry it, wear it, buy it, sell it or draw it, because the reason for the prohibition on drawing or wearing crosses is to avoid imitating the Christians and venerating their false religious symbols. This reason is applicable to all forms of the cross that are known to various Christian sects, if it is made on the basis that it is a cross so that it may be venerated and taken as a symbol for whatever they want.
2.
If it is drawn as a kind of decoration, or some household items and utensils are manufactured and happen to have one of the kinds of crosses mentioned above on them, then it depends:
(a) If it is obvious at first glance that it is the kind of cross that is well known today, as it appears in the majority of churches and among most Christians, and it is composed of two lines, one of which is vertical and the other is horizontal, and the horizontal line intersects with the vertical line, and the upper portion is shorter than the lower portion, which is the most famous form of the cross since it was adopted by the Christians, based on the wooden apparatus on which those who were to be executed were crucified – if it appears at first glance to be like this, then it must be removed or altered so that it no longer looks like a cross. The Prophet (blessings and peace of Allah be upon him) would not leave anything in his house on which there were crosses but he would alter them.
(b) But if the shape of the cross is not obvious, and it is only part of the design and is unintentional, or if the designer of a structure decided that crossed lines were more appropriate, or it is used as a mathematical symbol, such as the plus sign and multiplication sign in arithmetic, then in this case it does not have to be altered or removed, and there is nothing wrong with making it or selling anything that contains it, because the reason for prohibition – which is imitating the disbelievers and venerating their symbols – is not present in this case, and the symbol of the cross in this case is subtle and is not noticeable.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
Firstly: it is essential to determine whether this is a cross, because there are some things that some people think are crosses, when in fact they are not.
Secondly: we should determine whether it has been made because it is a cross, and not because it is a design on a garment, for example, because the Christians venerate the cross, so it is not possible that they would make it a decorative feature on a garment; rather they would treat it with respect.
It is essential to note these two points, then if we determine that it is indeed a cross, then it is obligatory, or at least Sunnah, to cut it up, and we should boycott these garments on which there are crosses, because if we boycott them and the traders do not benefit from them, they will also boycott them.
Something similar may be said regarding the six-pointed star which is said to be the symbol of the Jews; it comes under the same ruling as the cross, even though the Jews do not take it for worship, because it is something that is unique to them.
We asked some Christians who became Muslim about it (i.e., the cross) and they said: In our view the cross is the well-known cross, composed of two lines, one of which is horizontal and the other is vertical, and the vertical line is longer than the other.
We even asked them about the watch that they call the cross watch, and they said: This is not meant to be a cross; it is only the trademark of the company, because what they say about the Christian cross is that it is a long vertical line intersected by a horizontal line, and one part of the vertical line is longer than the other. And this reflects reality, because when a person was crucified, a piece of wood was placed horizontally so that his arms could be tied to it, so how could the piece of wood for his arms be placed halfway down the vertical piece? Rather it should be higher up. Hence we have our doubts about what was published two years ago which showed various forms and said that they were all crosses! Moreover, is the plus sign (+) a cross? It is not a cross.
Similarly, in times past there was the bucket with which water would be brought up from the well, which was attached by a rope to a structure composed of two pieces of wood, one horizontal and the other vertical. Such things do not come under the heading of crosses.
What is regarded as a cross is that which is made on the basis that it is a cross. End quote.
Liqa’ al-Baab al-Maftooh (no. 21, question no. 7)
He (may Allah have mercy on him) also said:
As for that which is obviously not intended to be a cross, so it is not venerated and is not a religious symbol, such as some mathematical signs, or what is seen on some electronic wristwatches of plus signs, there is nothing wrong with this, and it is not regarded as being a cross at all. End quote.
Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen (vol. 18, 114, 115, answer to question no. 9)
In Liqaa’aat al-Baab al-Maftooh (no. 199, question no. 9) he (may Allah have mercy on him) was asked:
I came across a building in one of our cities, and this building has windows in the shape of crosses; every window has this shape, and the building is ten stories high. It is very similar to the buildings designed by Westerners.
He replied:
Actually we need to go and see the building you are talking about. Not everything that appears in the shape of a cross is a cross, otherwise this will lead us to say that the plus sign is haraam, or in the West, where the people used to irrigate their land by drawing water from a well, at the top of which there were two intersecting pieces of wood, we would say that this is haraam! The cross has a specific shape, and other indications that it is really a cross, so we need to actually see the building you are talking about. End quote.
And Allah knows best.

Praise be to Allah.Being Muslim is one of the essential conditions for the validity and acceptance of acts of worship. 
One of the indications of that is the verses in which Allah, may He be exalted, says (interpretation of the meaning):
“Say: ‘Spend (in Allah’s Cause) willingly or unwillingly, it will not be accepted from you. Verily, you are ever a people who are Fasiqoon (rebellious, disobedient to Allah).’
And nothing prevents their contributions from being accepted from them except that they disbelieved in Allah and in His Messenger (Muhammad (blessings and peace of Allah be upon him)); and that they came not to As-Salat (the prayer) except in a lazy state; and that they offer not contributions but unwillingly”
[at-Tawbah 9:53-54]. 
This verse clearly shows that the condition of an act of worship being accepted is faith, without which it is not valid. 
Ibn Katheer (may Allah have mercy on him) said:
The words “Say: ‘Spend (in Allah’s Cause) willingly or unwillingly” mean: No matter what you spend, willingly or unwillingly, “it will not be accepted from you. Verily, you are ever a people who are Fasiqoon (rebellious, disobedient to Allah).” 
Then Allah, may He be exalted, tells us of the reason for that, which is that it will never be accepted from them, is “that they disbelieved in Allah and in His Messenger (Muhammad (blessings and peace of Allah be upon him)” that is, they have disbelieved, and deeds are only valid when accompanied by faith.
End quote from Tafseer Ibn Katheer (4/162). 
Whoever disbelieves and apostatises during his fast has rendered his fast invalid. 
Ibn Qudaamah (may Allah have mercy on him) said: 
We do not know of any difference of opinion among the scholars concerning the fact that the one who apostatises from Islam whilst fasting invalidates his fast, and he must make up that day when he comes back to Islam, whether he becomes Muslim again during the day or after the day has ended, and whether his apostasy had to do with some belief that he held, that constituted disbelief (kufr), or doubting a belief where doubting that belief constitutes disbelief (kufr), or because he spoke words of disbelief, either by way of mockery or otherwise. Allah, may He be exalted, says (interpretation of the meaning):
“If you ask them (about this), they declare: ‘We were only talking idly and joking.’ Say: ‘Was it at Allah, and His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger (blessings and peace of Allah be upon him) that you were mocking?’
Make no excuse; you have disbelieved after you had believed. If We pardon some of you, We will punish others amongst you because they were Mujrimoon (disbelievers, polytheists, sinners, criminals, etc.)”
[at-Tawbah 9:65-66]. 
End quote from al-Mughni (4/369-370) 
With regard to expiation, we have previously explained in fatwa no. 106476 that it is not required except in the case of one who spoils the Ramadan fast by having intercourse only. As for all other things that break the fast, nothing is required except making up that day only. 
Based on that, this man has to make up one day in place of the day that he spoiled, and he does not have to offer expiation. 
And Allah knows best.