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Is it permissible for a mother who has AIDS to have an abortion if she gets pregnant? Does she have the right to take care of the child? Is it permissible for either spouse to nullify the nikaah (marriage contract) if it is discovered that the other has AIDS?
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Praise be to Allah.Firstly: abortion in the case of a mother
who has AIDS:
Because AIDS is not usually transmitted by a mother to
the foetus until the later stages of pregnancy – after the soul has
been breathed into the child – or during delivery, it is not permissible
according to sharee’ah for her to abort the foetus.
Secondly: a mother with AIDS taking care of
her healthy child and breastfeeding him:
Because current medical knowledge indicates that there
is no definite risk to the child from a mother who has AIDS, because
the way she deals with him is the ordinary way of mixing with people,
from the point of view of sharee’ah, there is no reason why the mother
should not take care of her child and breastfeed him, so long as there
is no medical report to state that she should not do so.
Thirdly: the right of the healthy spouse to
ask for separation from a spouse who has AIDS:
The wife has the right to demand separation from a husband
who has AIDS on the grounds that AIDS is a contagious disease that is
transmitted primarily through sexual contact.
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What is the ruling on reciting the
Qur’aan collectively in the mosque?
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Praise be to Allah.The question is somewhat vague. If what is meant is that
they recite it all together, in unison, pausing and stopping at the same time, then this
is not prescribed in Islam and at the very least it is makrooh (disliked), because it is
not reported that the Prophet
(peace and blessings of Allaah be upon him) or his
Companions (may Allaah be pleased with them) did any such thing. But if this is done for
the purpose of teaching, we hope that there is nothing wrong with it. If what is meant is
that the people gather to recite Qur’aan in order to memorize and learn it, and each
one recites whilst the others listen, or each one reads to himself – not in unison
with the others – then this is permissible because it was reported that the Messenger
of Allaah
(peace and blessings of Allaah be upon him) said: “No group of people
gathers in one of the houses of Allaah to recite the Book of Allaah and study it together,
but tranquillity descends upon them, the angels surround them, mercy comes down upon them,
and Allaah mentions them to those who are with Him.” (Reported by Muslim).
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I always read Qur’aan but I do not
understand the meanings… will I be rewarded by Allaah for that?
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Praise be to Allah.The Holy Qur’aan is blessed, as Allaah says
(interpretation of the meaning):
“(This is) a Book (the Qur’aan) which We have sent down to
you, full of blessings that they may ponder over its Verses, and that men of understanding
may remember.”[Saad 38:29]
A man will be rewarded for reading it whether he understands its
meanings or not… But the believer should not read the Qur’aan without
understanding at the time when he is responsible for his actions. If a person wants to
learn medicine, for example, and studies medical books, he cannot learn anything from them
unless he understands what they mean and it is explained to him. Indeed, he would very
keen to understand what they say so that he can put it into practice. So how about the
Book of Allaah which is healing for what is in people’s hearts and exhortation for
all people? What about a person who reads it and does not understand or ponder its
meanings? The Sahaabah (may Allaah be pleased with them) would not go beyond ten aayaat
until they had learnt them and understood the knowledge therein and how to act upon it. A
person will be rewarded for reading Qur’aan whether or not he understands it, but he
should try his best to find out what it means and to seek this knowledge from scholars who
can be trusted. If he cannot easily find a scholar from whom he can learn, he should refer
to reliable books of Tafseer such as Tafseer Ibn Jareer, Tafseer Ibn Katheer, and others.
And Allaah knows best.
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What is the ruling on gathering to recite the du’aa’ for completing the Holy Qur’aan, i.e., when a person has finished reading the Qur’aan he calls the rest of his family or other people to offer
the du’aa’ together for completing the Qur’aan that is attributed to Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), so that they will all get the reward for completing the Qur’aan, or other du’aa’s written at the end of the Mus-haf and called “Du’aa’ Khatam al-Qur’aan al-‘Azeem
(supplication for finishing the Holy Qur’aan)”? Is it permissible to gather to recite the du’aa’ for completing the Holy Qur’aan, whether at the end of Ramadaan or on other occasions? Is this gathering counted as bid’ah or not? Has any du’aa’ specifically for finishing the Holy Qur’aan been narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him)?
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Praise be to Allah.As far as we know, there no evidence that has been narrated
for any specific du’aa’, so it is permissible for a person to pray for whatever
he wants and to choose any good du’aa’, such as asking for forgiveness of sins
or to be granted Paradise and be saved from Hell, or to seek refuge from tribulation, or
to be granted help to understand the Qur’aan in the way that pleases Allaah and to
act in accordance with it, and so on. It was reported that Anas (may Allaah be pleased
with him) used to gather his family when he finished reading the Qur’aan, and would
offer du’aa’. With regard to the Prophet
(peace and blessings of Allaah be upon
him), nothing to this effect was narrated from him as far as I know.
As for the du’aa’ attributed to Shaykh al-Islam Ibn Taymiyah
(may Allaah have mercy on him), I do not know whether this attribution is correct, but I
have never come across anything of the sort in his books. And Allaah knows best.
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What is the importance of knowing the Beautiful Names of Allah?
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Praise be to Allah.Knowing the Beautiful Names of Allah is very important indeed, for the following reasons:
Knowledge of Allah and His Names and Attributes is the noblest and best of all knowledge, because the level of honour of any kind of knowledge has to do with the object of knowledge, and the object of knowledge in this case is Allah, may He be glorified and exalted, through His Names, Attributes and Deeds. Occupying oneself with seeking this knowledge and studying it properly is the pursuit of the highest objective, and acquiring this knowledge is one of the best gifts a person may be given. Because the Prophet (peace and blessings of Allah be upon him) explained it very clearly and was very keen to do so, the Sahaabah never disputed in this matter as they did over some of the rulings (ahkaam).
Knowing Allah makes a person love and fear Him, and put his hope in Him, and be sincere towards Him in his actions. This is the essence of human happiness. There is no way to know Allah except by knowing His Most Beautiful Names and seeking a proper understanding of their meanings.
Knowing Allah by His Most Beautiful Names increases ones faith, as Shaykh Abd al-Rahmaan ibn Sadi (may Allah have mercy on him) said: Believing in and knowing the Most Beautiful Names of Allah includes the three types of Tawheed: Tawheed al-Ruboobiyyah (Unity of Divine Lordship), Tawheed al-Uloohiyyah (Unity of the Divine Nature) and Tawheed al-Asma wal-Sifaat (Unity of the Divine Names and Attributes). These three types of Tawheed form the essence and joy of faith (the word translated here as joy implies peace and relief from stress), and this knowledge is the basis and purpose of faith. The more a person learns about the Names and Attributes of Allah, the more his faith increases and the stronger his conviction becomes.
(Al-Tawdeeh wal-Bayaan li Shajarat al-Eemaan by al-Sadi, p. 41).
Allah created His creatures to know Him and worship Him. This is what is expected from them and what they are required to do, because as Ibn al-Qayyim (may Allah have mercy on him) said: The key to the call of the Messengers, the essence of their Message, is knowing Allah through His Names and Attributes and Deeds, because this is the foundation on which the rest of the Message, from beginning to end, is built.
(Al-Sawaaiq al-Mursalah ala al-Jahamiyyah wal-Muattilah by Ibn al-Qayyim, 1/150-151). So when a person occupies himself with learning about Allah, he is doing what he was created for, but if he ignores the matter, he is neglecting what he was created for. The meaning of faith is not merely to utter words without knowing Allah, because true faith in Allah means that the slave knows the Lord in Whom he believes, and he makes the effort to learn about Allah through His Names and Attributes. The more he learns about his Lord, the more he increases in faith.
Knowledge of the Names of Allah is the basis for all other knowledge, as Ibn al-Qayyim (may Allah have mercy on him) said: Knowledge of the Most Beautiful Names of Allah is the basis of all other kinds of knowledge, for the objects of all these other branches of knowledge were either created or commanded by Him (the various branches of knowledge either deal with objects created by Him or with the laws and guidance revealed by Him). The reason for creation and guidance is found in His Most Beautiful Names (because He is the Creator, He creates things; because He is the Guide to the Straight Path, He reveals guidance, and so on) Knowing the Most Beautiful Names is the basis of all objects of knowledge, because all knowledge stems from these Names
(Badai' al-Fawaaid by Ibn al-Qayyim, 1/163).
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In the city where we live in the West, there is no Islamic court or Islamic centre to which we can refer for judgement or for help to resolve conflicts. We have an Islamic Da’wah centre but there is no director or anyone we can refer to resolve conflicts. Can a wife’s agreement before a kaafir judge to give up custody of her children be regarded as binding? Can a kaafir judge’s verdict that a father has to spend on his children if they are with the mother be regarded as binding?
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Praise be to Allah.We put this question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him, who answered as follows:
Firstly – may Allaah bless you – if the people at the Da’wah centre agree that matters may be referred to them, then this is OK. This is a duty upon them, because we should refer things to Muslims for judgements.
But with regard to the issue of giving up custody – if the mother gives up custody – this does not need the ruling of a judge. If she states that, this is sufficient for it to become binding.
As for spending on the children, so long as they are going to go back to their father when the mother gives up her right to custody, he is going to spend on them anyway.
Question:
If the kaafir judge rules that the father has to spend on them whilst they are with their mother, is this considered to be binding?
Answer:
Even if the judge does not state that the father has to spend on them, it is still his obligation according to sharee’ah.
Question:
But the amount?
Answer:
The amount is to be determined by ‘Urf (local custom).
Question:
So if the amount stipulated by the kaafir judge is in accordance with ‘Urf, is it binding on him?
Answer:
It is binding on him not because it is the ruling of the judge but because it is ‘Urf.
Question:
If the husband and wife agree to refer to a Muslim for judgement, is his ruling binding on them? In the West, the imaam may be a person who is not religious, so can they refer to him for judgement?
Answer:
If there is no one else available, then it is OK, but the fuqaha’ have stated the condition that he should be fit to judge, meaning that he should have knowledge of sharee’ah, but if there is no one else, let them fear Allaah as much as they can.
Question:
There may be no one there at all who knows about passing judgement, but if there is a wise Muslim man?
Answer:
If they ask him to judge between them on the basis that he is going to bring about a reconciliation, this is OK.
Question:
But if we say that it is only for reconciliation, his words will not be binding?
Answer:
No, but if he passes a judgement and they agree to it, then it will become binding. Every reconciliation that the two parties agree to is binding because of the hadeeth: “Reconciliation is permissible among Muslims”. And Allaah knows best.
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We want to form a Muslim group
in a place where there are a lot of student groups in the university, including groups
from other religions. We want to distinguish ourselves with something and to have a
symbol, because symbols are important in distinguishing groups from one another, Can you
advise us of a specific color or symbol that we can use for this Muslim students’
group?
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Praise be to Allah.We put this question to Shaykh Muhammad Saalih
ibn ‘Uthaymeen, who replied as follows:
“If the Muslim students agree on something, this is OK, but
if each Muslim group is adopting its own symbol, it is not right. The symbol or color that
we recommend is bright green.”
Is there any daleel (evidence) for this color?
“No, but people like this color and in the Qur’aan it
says (interpretation of the meanings): ‘Their garments will be of fine green
silk’ [al-Insaan 76:21] and ‘Reclining on green cushions’
[al-Rahmaan 55:76].”
Is there any indication from the reports that the Prophet SAWS
(peace and blessings of Allaah be upon him) had white and black banners that these colors
are mustahabb in such cases?
“No, we cannot use these colors, because these were the
banners in that time, and each era has things that are appropriate for it. But black now
is one of the symbols of the Raafidah, as is well known.”
The crescent is commonly used as a symbol by Muslims to
distinguish themselves from Christian groups who use the cross as a symbol. Is it
permissible for us to use the crescent as a symbol in our publications and on our banners,
to distinguish ourselves from other, non-Muslim groups?
“I do not think this is right, because the crescent was
originally a symbol that was placed on graves that were worshipped instead of Allah. We
read this in an answer given by some scholars and leaders of Daw’ah. But we could use
a picture of the Ka’bah as a symbol, because it is the Qiblah of all Muslims.”
In some countries they put a crescent on Muslim places of
worship to distinguish them from Christian places of worship, which have crosses on top of
them. They do this so that people can tell them apart from a distance, because the
architecture is often similar. Can we say that putting a crescent on the mosques or
minarets of the Muslims is bid’ah?
“It is as you say (i.e., we can say that). It is sufficient
for a mosque not to have a Christian symbol on it. Symbols may be something that is
present, or something that is not present. If the Christians have a symbol, namely the
cross, then the fact that the Muslims have no symbol is in itself a symbol. (i.e., we do
not need to put anything).
And Allâh knows best.
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I found some lost gold and sold it, and gave the money in charity. My intention if I find the owner and he does not like what I did is to give him the value of the gold, because I found it in the middle of a big city. Is there any sin on me for what I did?
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Praise be to Allah.What you and anyone else who finds valuable lost property should do is to announce it for one full year in the places where people gather, two or three times each month. If it is identified by the owner, then hand it over to him, otherwise the finder can keep it after one year, because the Prophet (peace and blessings of Allah be upon him) gave instructions to this effect. An exception is made in the case of lost property found in Al-Haramayn (Makkah and Madeenah) – the finder cannot keep it, and it should be announced indefinitely until its owner is found, or the finder can hand it over to the authorities in charge of the Haramayn so that they can keep it for the owner, because the Prophet (peace and blessings of Allah be upon him) said concerning Makkah, “Property lost in Makkah is not permissible for anyone except its owner.” And the Prophet (peace and blessings of Allah be upon him) said: “I have made Madeenah sacred just as Ibraaheem made Makkah sacred.” The authenticity of the hadith is agreed upon.
But if the property is of insignificant value and the owner will not be bothered about it, such as a rope or shoelace or a small amount of money, then the finder does not have to announce it, and he can make use of it or give it in charity on behalf of the owner. This does not apply in the case of lost camels and other animals that are safe from small predators such as wolves etc.. It is not permissible to keep these animals, because the Prophet (peace and blessings of Allah be upon him) said to the one who asked him about that: “Leave it alone, for it has its feet and its water, and it can eat the trees until it finds its owner.” (Agreed upon).
And Allah is the source of strength.
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We have a mosque in a kaafir
country where nobody goes to pray any more. The Muslims who used to live around it have
moved to other areas or have gone back to their countries. According to the system here,
we are not allowed to sell it, so is it permissible for us to rent it out to a Muslim
family?
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Praise be to Allah.We put this question to Shaykh Muhammad ibn
‘Uthaymeen, who answered as follows:
They have to evaluate the price of the mosque first, and build
another mosque in another place and take possession of it, then they can do whatever they
wish.
Questioner:
They say, “At the moment we cannot afford to build another
mosque, and we cannot sell this mosque, so can we rent it out?” They say, “We
cannot sell it.”
Shaykh:
Why not?
Questioner:
Because according to the system in that kaafir country, this
mosque is registered with the city as real estate that cannot be sold.
Shaykh:
If that is the case, then it is OK. They can rent it out and put
the rent towards the expenses for other mosques.
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I work as an employee in a company and
the owner of the company asked me to sell some land he owns that has nothing to do with
the work of the company. I showed it to a number of landlords and real estate agents until
I got a good offer and the sale was completed. The purchaser offered me a sum of money. Is
it permissible for me to take it in return for acting as a middleman?
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Praise be to Allah.We put this question to Shaykh Ibn ‘Uthaymeen, who
replied:
What was offered to him?
We said: he was told, “You have put a lot of effort into this, so
you deserve a reward.”
The Shaykh asked: Was this before the sale or afterwards?
We said: After the sale.
The Shaykh said: there is nothing wrong with it and there is no sin on
him.
We said: And if it was before the sale?
The Shaykh said: That would not be permissible because then he may try
to do the purchaser a favour.
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In America there are banks
known as milk banks, which buy milk from nursing mothers then sell it to women who need to
give it to their children but their own milk is lacking, or they are sick or are too busy
working, etc. What is the ruling on buying milk from these banks?
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Praise be to Allah.We put this question to Shaykh Muhammad ibn
Saalih al-‘Uthaymeen, may Allaah preserve him, who replied as follows:
This is haraam. It is not permissible to establish this kind
of bank, because this is human milk, and the milk from different mothers will be mixed, so
that no one will know who is the mother. In Islam, drinking the milk of a woman creates
the same relationship as does a close tie by blood (i.e., it has an effect on whom one may
and may not marry, etc.). If the milk is of any kind other than human, then there is
nothing wrong with milk banks.
And Allâh knows best.
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We went for Hajj and whilst we were
in the Haram, I found a wallet containing a sizeable amount of money. What should I do
with it, especially since my time in Makkah is limited?
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Praise be to Allah.The scholars differed with regard to lost property found
in the Haram: is it like lost property found elsewhere, which the finder may keep after
announcing it and looking for its owner for one year, or can it never become the property
of another? Some scholars said that the finder can keep it because of the general meaning
of the hadeeth; others said that he cannot keep it, and the search to identify the owner
should continue indefinitely, because the Prophet
(peace and blessings of Allaah be upon
him) said concerning Makkah, “It is not permissible for anyone to keep lost property
found there except the one who claims it by identifying it properly.” Shaykh al-Islam
Ibn Taymiyah (may Allaah have mercy on him) favoured the latter opinion, and said:
“He should not keep it at all, because that is forbidden, and it should be announced
indefinitely in a search to identify the owner.” This is the apparent meaning of the
report which says it is forbidden.
Al-Mulakhkhas al-Fiqhi by Saaalih al-Fawzaan, 150.For more information, please see Question
# 5049
Shaykh Ibn ‘Uthaymeen was asked the following question: is it
permissible for me to pick up lost property in Makkah and take it and announce it in the
area where I live, or do I have to announce it at the doors of the mosque and
market-places etc. in Makkah itself?
He answered, may Allâh preserve him: the case of lost property in
Makkah is unique in that it is not permissible for anyone to pick it up except the one who
wants to announce it indefinitely or hand it over to those who are in charge of such
things, because the Prophet
(peace and blessings of Allaah be upon him) said, “It is
not permissible to pick up lost property except for the one who wants to announce
it.” The reason behind this is that if the lost property is left where it is, its
owner will probably come back and find it. On this basis, we say to this brother: you have
to announce it in Makkah, in and around the place where you found it, such as at the doors
of the mosque and in places where people gather, otherwise you should hand it in to those
whose job it is to take care of lost property etc. Fatawa Islamiyah, 2/311.
And Allâh knows best.
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We were at the sea-side and my son
brought me something shiny that turned out to be a piece of gold. What should we do with
it?
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Praise be to Allah.If a young child or a person who is insane finds something
that has been lost, and picks it up, then his guardian should take on the responsibility
of identifying its owner in his place. The guardian should take it because they
are not qualified to be entrusted with it or to take care of it. If he leaves
it in their hands and it gets damaged, he will be held responsible because he
neglected it. If the guardian (of the child or insane person) announced it and
tried to identify the owner, and nobody comes forward to claim it, then it belongs
to the child or insane person, as is the case of the adult or sane person [who
finds lost property]. For more details on the rulings pertaining to lost property
see Question # 5049
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Is it mustahabb for one who gets up to
leave a gathering to say salaam to those who are still sitting, or not? Is there any
hadeeth about this or not?
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Praise be to Allah.It is Sunnah to do that. Abu Hurayrah (may Allaah be
pleased with him) reported that the Prophet
(peace and blessings of Allaah be upon him)
said: “When one of you joins a gathering, let him say salaam. When he wants to get up
and leave, let him say salaam. The former is not more important than the latter.”
(Reported by al-Tirmidhi, who said, It is a hasan hadeeth. ).
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Will anyone die in Hell? Is there any
saheeh hadeeth to that effect or not? If it is true, then what is the nature of this
death, and to whom will it happen?
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Praise be to Allah.It was reported in Saheeh Muslim that Abu
Sa’eed al-Khudri (may Allaah be pleased with him) said: “The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: ‘As for the people of Hell, they
are its inhabitants, and they neither live therein nor die. But there are people who will
enter Hell because of their sins – or mistakes – so Allaah will cause them to
die once, then when they become like coal, He will give permission for intercession (for
them). They will be brought group by group to the rivers of Paradise. Then it will be
said: “O people of Paradise! Pour water on them.” Then they will grow like seeds
(i.e., the seeds of herbs and aromatic plants, or it was said, small plants that grow in
between grasses, or it may mean wheat).’”
The scholars said: “What is meant by the people of Hell are its
kaafir inhabitants, who will never come out of it and never die at all.
Allaah says (interpretation of the meaning):
“But those who disbelieve (in the Oneness of Allaah), for them
will be the Fire of Hell. Neither will it have a complete killing effect on them so that
they die, nor shall its torment be lightened for them. Thus do We requite every
disbeliever!” [Faatir 35:36]
As for the sinners among those who believe in the Oneness of
Allaah, those who have committed major sins (kabaa’ir), they will be punished
in accordance with the degree of their sins for a period decreed by Allaah, then they will
die a lesser death such that they no longer feel anything, for a period decreed by Allaah.
Then they will be brought out dead, turned into coals and carried like luggage, and they
will be thrown into the rivers of Paradise and the water of life will be poured over them.
Then they will grow, like wheat at first, but quickly, like herbs. Then they will get
stronger and be fully formed, and will be taken to their homes in Paradise. And Allaah
knows best.
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Is it permissible to eat raw meat?
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Praise be to Allah.Yes. And Allaah knows best.
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When one prays the four Sunnah
rak’ahs of Zuhr, before or after [the fard prayer], or the Sunnah of ‘Asr,
should he say the Salaam once or twice? [i.e., should he put all four rak’ahs
together, or pray them two by two?]
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Praise be to Allah.It is permissible for him to pray them with one
tashahhud or two [i.e., he may pray them all together or two by two], but it is preferable
to say the salaam twice [to pray them two by two].
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If a person sneezes during his prayer, should he say ‘ Al-hamdu Lillaah (Praise be to Allaah)’? If he says it, should those who hear him say, ‘ Yarhamuk Allaah (may Allaah have mercy on
you)’?
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Praise be to Allah.Yes, he should say that, and anyone
who hears him and is not himself praying should say ‘Yarhamuk Allaah’ to
him.
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If a person catches up with the imaam
during rukoo’, will the rak’ah count for him?
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Praise be to Allah.If the latecomer catches up with the imaam in
rukoo’, our companions said:
If the person can say ‘Allaahu akbar’ and bow with a pause
before he stands up again, then the rak’ah counts for him, but if there is no time to
pause before the imaam stands up again, it does not count. If he is not sure, does the
rak’ah count? There are two opinions on this, the more correct of which is:
It does not count, because what is more likely is that he did not catch
up with the imaam. So he has to do the prostration of forgetfulness (sajdat al-sahw)
at the end of the rak’ah that he does after the imaam says the salaam, because he is
doing a rak’ah on his own and is not sure whether this is an extra rak’ah or
not. This is like the one who is not sure whether he has prayed three or four
rak’ahs: he should do another rak’ah then do sajdat al-sahw. One of those
who discussed this issue was al-Ghazaali in al-Fatawa. It is a good issue to
discuss, because a lot of people have this problem and most people do not know the answer,
so this information should be passed on. And Allaah knows best.
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I appeal to you to answer the questions that I have previously submitted or to answer the one that follows, as the problem has for months caused me nothing but trouble in my local community. Even if I had the support of a fatwa, it might not help because this local community does not respect the ulama, but at least I would know that I am not erring.
I know that you cannot answer all questions, but surely something as important as this cannot be ignored. It is Ramadan and I hope for your answer.
1. If someone is not a qadiani but knows that they believe in a false prophet and accepts qadianis as a madhab in Islam, are they out of Islam? I believe that they are out of Islam, and I am acting on that belief in my conduct towards such people.
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Praise be to Allah.Definition:
Qadianiyyah is a movement that started in 1900 CE as a plot by the British colonialists in the Indian subcontinent, with the aim of diverting Muslims away from their religion and from the obligation of jihaad in particular, so that they would not oppose colonialism in the name of Islam. The mouthpiece of this movement is the magazine Majallat Al-Adyaan (Magazine if Religions) which was published in English.
Foundation and prominent personalities:
Mirza Ghulam Ahmad al-Qadiani (1839-1908 CE) was the main tool by means of which Qadianiyyah was founded. He was born in the village of Qadian, in the Punjab, in India, in 1839 CE. He came from a family that was well known for having betrayed its religion and country, so Ghulam Ahmad grew up loyal and obedient to the colonialists in every sense. Thus he was chosen for the role of a so-called prophet, so that the Muslims would gather around him and he would distract them from waging jihaad against the English colonialists. The British government did lots of favours for them, so they were loyal to the British. Ghulam Ahmad was known among his followers to be unstable, with a lot of health problems and dependent on drugs.
Among those who confronted him and his evil da’wah was Shaykh Abu’l-Wafa’ Thana’ al-Amritsari, the leader of Jama’iyyat Ahl al-Hadeeth fi ‘Umoom al-Hind (The All-India Society of Ahl al-Hadeeth). The Shaykh debated with him and refuted his arguments, revealing his ulterior motives and Kufr and the deviation of his way. When Ghulam Ahmad did not come to his senses, Shaykh Abu’l-Wafa’ challenged him to come together and invoke the curse of Allaah, such that the one who was lying would die in the lifetime of the one who was telling the truth. Only a few days passed before Mirza Ghulam Ahmad al-Qadiani died, in 1908 CE, leaving behind more than fifty books, pamphlets and articles, among the most important of which are: Izaalat al-Awhaam (Dispelling illusions), I’jaaz Ahmadi (Ahmadi miracles), Baraaheen Ahmadiyyah (Ahmadi proofs), Anwaar al-Islam (Lights of Islam), I’jaaz al-Maseeh (Miracles of the Messiah), al-Tableegh (Conveying (the message))and Tajalliyyaat Ilaahiyyah (Divine manifestations).
Noor al-Deen (Nuruddin): the first Khaleefah of the Qadianis. The British put the crown of Khilaafah on his head, so the disciples (of Ghulam Ahmad) followed him. Among his books is: Fasl al-Khitaab (Definitive statement).
Muhammad Ali and Khojah Kamaal al-Deen: the two leaders of the Lahore Qadianis. They are the ones who gave the final shape to the movement. The former produced a distorted translation into English of the Qur’aan. His other works include: Haqeeqat al-Ikhtilaaf (The reality of differences), al-Nubuwwah fi’l-Islam (Prophethood in Islam) and al-Deen al-Islami (The Islamic religion). As for Khojah Kamaal al-Deen, he wrote a book called al-Mathal al-A’laa fi’l-Anbiya’ (The highest example of the Prophets), and other books. This Lahore group of Ahmadis are those who think of Ghulam Ahmad as a Mujaddid (renewer or reviver of Islam) only, but both groups are viewed as a single movement because odd ideas that are not seen in the one will surely be found in the other.
Muhammad Ali: the leader of the Lahore Qadianis. He was one of those who gave the final shape to Qadianiyyah, a colonialist spy and the person in charge of the magazine which was the voice of the Qadianiyyah. He also produced a distorted translation into English of the Qur’aan. Among his works are Haqeeqat al-Ikhtilaaf (The reality of differences), and al-Nubuwwah fi’l-Islam (Prophethood in Islam), as stated above.
Muhammad Saadiq, the mufti of the Qadianiyyah. His works include: Khatim al-Nabiyyeen The seal of the Prophets).
Basheer Ahmad ibn Ghulam. His works include: Seerat al-Mahdi (the life of the Mahdi) and Kalimat al-Fasl (Decisive word).
Mahmood Ahmad ibn Ghulam, his second Khaleefah. Among his works are: Anwaar al-Khilaafah (Lights of the caliphate), Tuhfat al-Mulook and Haqeeqat al-Nubuwwah (The reality of prophethood).
The appointment of the Qadiani Zafar-Allaah Khan as the first Foreign Minister of Pakistan had a major effect in supporting this deviant sect, as he gave them a large area in the province of the Punjab to be their world headquarters, which they named Rabwah (high ground) as in the aayah (interpretation of the meaning): “… And We gave them refuge on high ground (rabwah), a place of rest, security and flowing streams.” [al-Mu’minoon 23:50].
Their thought and beliefs
Ghulam Ahmad began his activities as an Islamic daa’iyah (caller to Islam) so that he could gather followers around him, then he claimed to be a mujaddid inspired by Allaah. Then he took a further step and claimed to be the Awaited Mahdi and the Promised Messiah. Then he claimed to be a Prophet and that his prophethood was higher than that of Muhammad (peace and blessings of Allaah be upon him).
The Qadianis believe that Allaah fasts, prays, sleeps, wakes up, writes, makes mistakes and has intercourse – exalted be Allaah far above all that they say.
The Qadiani believes that his god is English because he speaks to him in English.
The Qadianis believe that Prophethood did not end with Muhammad (peace and blessings of Allaah be upon him), but that it is ongoing, and that Allaah sends a messenger when there is a need, and that Ghulam Ahmad is the best of all the Prophets.
They believe that Jibreel used to come down to Ghulam Ahmad and that he used to bring revelation to him, and that his inspirations are like the Qur’aan.
They say that there is no Qur’aan other than what the “Promised Messiah” (Ghulam Ahmad) brought, and no hadeeth except what is in accordance with his teachings, and no Prophet except under the leadership of Ghulam Ahmad.
They believe that their book was revealed. Its name is al-Kitaab al-Mubeen and it is different from the Holy Qur’aan.
They believe that they are followers of a new and independent religion and an independent Sharee’ah, and that the friends of Ghulam are like the Sahaabah.
They believe that Qadian is like Madeenah and Makkah, if not better than them, and that its land is sacred. It is their Qiblah and the place they make hajj to.
They called for the abolition of jihaad and blind obedience to the British government because, as they claimed, the British were “those in authority” as stated in the Qur’aan.
In their view every Muslim is a Kaafir unless he becomes a Qadiani, and everyone who married a non-Qadiani is also a kaafir.
They allow alcohol, opium, drugs and intoxicants.
Intellectual and ideological roots
The westernizing movement of Sir Sayyid Ahmad Khan paved the way for the emergence of the Qadianiyyah, because it had already spread deviant ideas.
The British made the most of this opportunity so they started the Qadiani movement and chose a man from a family that had a history of being agents of the colonialists.
In 1953 CE, there was a popular revolution in Pakistan which demanded the removal of Zafar-Allaah Khan from the position of Foreign Minister and that the Qadiani sect should be regarded as a non-Muslim minority. In this uprising around ten thousand Muslims were martyred, and they succeeded in having the Qadiani minister removed from office.
In Rabee’ al-Awwal 1394 AH (April 1974), a major conference was held by the Muslim World League in Makkah, which was attended by representatives of Muslim organizations from around the world. This conference announced that this sect is Kaafir and is beyond the pale of Islam, and told Muslims to resist its dangers and not to cooperate with the Qadianis or bury their dead in Muslim graveyards.
The Majlis al-Ummah in Pakistan (the central parliament) debated with the Qadiani leader Mirza Naasir Ahmad, and he was refuted by Shaykh Mufti Mahmood (may Allaah have mercy on him). The debate went on for nearly thirty hours but Naasir Ahmad was unable to give answers and the Kufr of this group was exposed, so the Majlis issued a statement that the Qadianis should be regarded as a non-Muslim minority.
Among the factors that make Mirza Ghulam Ahmad an obvious Kaafir are the following:
His claim to be a Prophet
His abolition of the duty of jihaad, to serve the interests of the colonialists.
His saying that people should no longer go on Hajj to Makkah, and his substitution of Qadian as the place of pilgrimage.
His anthropomorphism or likening Allaah to human beings.
His belief in the transmigration of souls and incarnation.
His attributing a son to Allaah and his claim to be the son of God.
His denying that Prophethood ended with Muhammad (peace and blessings of Allaah be upon him) and his regarding the door of Prophethood to be open to “any Tom, Dick or Harry”.
The Qadianis have strong ties with Israel. Israel has opened centres and schools for them, and helped them to publish a magazine which is their mouthpiece, to print books and publications for distribution worldwide.
The fact that they are influenced by Judaism, Christianity and al-Baatiniyyah is clear from their beliefs and practices, even though they claim to be Muslims.
Their spread and positions of influence
Most of the Qadianis nowadays live in India and Pakistan, with a few in Israel and the Arab world. They are trying, with the help of the colonialists, to obtain sensitive positions in all the places where they live.
The Qadianis are very active in Africa and in some western countries. In Africa they have more than 5,000 teachers and dai’yahs working full-time to call people to Qadianiyyah. Their wide-spread activity proves that they have the support of the colonialists.
The British government is also supporting this movement and making it easy for their followers to get positions in world governments, corporate administration and consulates. Some of them are also high-ranking officers in the secret services.
In calling people to their beliefs, the Qadianis use all kinds of methods, especially educational means, because they are highly-educated and there are many scientists, engineers and doctors in their ranks. In Britain there is a satellite TV channel called Islamic TV which is run by the Qadianis.
From the above, it is clear that:
Qadianiyyah is a misguided group, which is not part of Islam at all. Its beliefs are completely contradictory to Islam, so Muslims should beware of their activities, since the ‘Ulama’ (scholars) of Islam have stated that they are Kaafirs.
For more information see: Al-Qadianiyyah by Ihsaan Ilaahi Zaheer.
(Translator’s note: this book is available in English under the title “Qadiyaniat: an analytical survey” by Ehsan Elahi Zaheer)
Reference: Al-Mawsoo’ah al-Muyassarah fi’l-Adyaan al-Madhaahib wa’l-Ahzaab al-Mu’aasirah by Dr. Maani’ Hammad al-Juhani, 1/419-423
The following statement was published by the Islamic Fiqh Council (Majma’ al-Fiqh al-Islami):
After discussing the question put to the Islamic Fiqh Council in Capetown, South Africa, concerning the ruling on the Qadianis and their off-shoot which is known as Lahoriyyah, and whether they should be counted as Muslims or not, and whether a non-Muslim is qualified to examine an issue of this nature:
In the light of research and documents presented to the members of the council concerning Mirza Ghulam Ahmad al-Qadiani, who emerged in India in the last century and to whom is attributed the Qadiani and Lahori movements, and after pondering the information presented on these two groups, and after confirming that Mirza Ghulam Ahmad claimed to be a prophet who received revelation, a claim which is documented in his own writings and speeches, some of which he claimed to have received as revelation, a claim which he propagated all his life and asked people to believe in, just as it is also well-known that he denied many other things which are proven to be essential elements of the religion of Islam
in the light of the above, the Council issued the following statement:
Firstly: the claims of Mirza Ghulam Ahmad to be a prophet or a messenger and to receive revelation are clearly a rejection of proven and essential elements of Islam, which unequivocally states that Prophethood ended with Muhammad (peace and blessings of Allaah be upon him) and that no revelation will come to anyone after him. This claim made by Mirza Ghulam Ahmad makes him and anyone who agrees with him an apostate who is beyond the pale of Islam. As for the Lahoriyyah, they are like the Qadianiyyah: the same ruling of apostasy applies to them despite the fact that they described Mirza Ghulam Ahmad as a shadow and manifestation of our Prophet Muhammad (peace and blessings of Allaah be upon him).
Secondly: it is not appropriate for a non-Muslim court or judge to give a ruling on who is a Muslim and who is an apostate, especially when this goes against the consensus of the scholars and organizations of the Muslim Ummah. Rulings of this nature are not acceptable unless they are issued by a Muslim scholar who knows all the requirements for being considered a Muslim, who knows when a person may be deemed to have overstepped the mark and become an apostate, who understands the realities of Islam and kufr, and who has comprehensive knowledge of what is stated in the Qur’aan, Sunnah and scholarly consensus. The ruling of a court of that nature is invalid. And Allaah knows best.
Majma’ al-Fiqh al-Islami, p. 13
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What should a woman do first: fast the six recommended days of Shawwal or fast equivalent to the days she missed in Ramadan due to her monthly period?
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Praise be to Allah.If she wants to earn the reward mentioned in the hadith of the Prophet (peace and blessings of Allah be upon him), “Whoever fasts Ramadan then follows it with six days of Shawwal , it will be as if he fasted for a lifetime” (Muslim, no. 1984), then she should complete her Ramadan fasts first, then follow it with six days of Shawwal , so that the hadith will be applicable to her too, and she will gain the reward mentioned in it.
As regards the matter of permissibility, it is permissible for her to delay making up her Ramadan fasts , provided that she makes them up before the next Ramadan comes along.
And Allah knows best.
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I would like to ask a question on
inheritance.If my father passed away does my mother need to distribute the wealth
immediately even if all the children are Ok about her having possession on the wealth
until the end of her life. Also if my mother takes her share which is half (since she was an active
partner in my fathers business) and distributes the rest of my fathers wealth according to
shareeah, can she gift a part of her share to any of her children. To be more specific, if
she favours one child by buying him a house with her share, will that house be distributed
amongst all the children after her death. How can one prove that the mother gave the house
as a gift and did not leave it behing to be distributed amongst the other children. Can
she add this in her will. Must all the other children agree to this agreement and sign it
etc...Please let me know soon.
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Praise be to Allah.The basic principle concerning the estate of
the deceased is that it should be shared out among the heirs after the person
has died, and after the funeral expenses and any outstanding debts to Allaah
(e.g., zakaah) and other people have been paid, and any specific bequests that
may have been made have been dealt with. It is disliked (makrooh) to delay sharing
out the estate, because of the harm that this may cause to the heirs, but if
all the heirs agree to delay it, there is nothing wrong with this. If your mother
was a partner in your father’s business, then she should take her share
of the company, then she is entitled to one-eighth of your father’s estate,
then with regard to you and your siblings, the males are entitled to the share
of two females, if the deceased’s parents are no longer alive. If you and
your mother want to leave everything as it is, and let the business continue
operating, there is nothing wrong with this; it is clear what each person’s
share is, and whenever one of you wants to ask for it, he may take it.
It is not permissible for the mother to give
something to one of her children and not the others, because of the hadeeth
narrated by al-Nu’maan ibn Basheer (may Allaah be pleased with him), who
said: “My father gave me some of his wealth as a gift, and my mother said,
‘I will not accept this until you ask the Messenger of Allaah
(peace and blessings of Allaah be upon him) to be a witness to this.’ So
my father went to the Prophet (peace and blessings
of Allaah be upon him) to ask him to be a witness to the gift, and the Messenger
of Allaah (peace and blessings of Allaah be upon
him) said, ‘Have you done this for all your children?’ He said, ‘No.’
He said, ‘Fear Allaah and treat all your children fairly.’ So my father
came back and took back the gift.” (Agreed upon).
For more detail on this topic and answers to
the rest of your question, please see Question #1151.
It is not permissible for a mother to bequeath anything to one of her heirs,
because the Prophet (peace and blessings of Allaah
be upon him) said: “There is no bequest to the heir.” (Kashf
al-Qinaa’, 4/342; Ghaayat al-Muntahaa, 2/335; al-Mughni,
5/604). If she does, her bequest should not be carried out.
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What should one do if he sees that he has inherent evil in him; such that, the evil outweighs the good?
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Praise be to Allah.Man is a weak being, who feels inclinations towards both good and evil. He may be weak and be tempted to follow the path of immorality and deviation, and evil may push him to the way of wrongdoing and transgression. The Shaytaan may make evil deeds attractive to him, and justify every deviant action to him.
But the element of good may stir his conscience, make him feel regret and push him to come back to the truth and respond to the call of reason.
People vary with regard to their capability, willpower, purity of soul and spirituality. Some of them train themselves to follow the way of virtue, noble deeds and right attitudes, so they resist their desires and deviant inclinations, and make themselves adhere to the straight and right way. These people can confront evil and bear all kinds of hardship for that purpose. They never lose hope that good will prevail and evil will be defeated.
Others follow their desires and cannot adhere to what is right. They ignore many of the commands of Allaah and His Messenger, and are too weak to confront evil. So they have no hope that good will prevail. It all depends on whether or not a person is striving against his desires and his own self that bids him to do evil, so that he will receive guidance from Allaah. Allaah says (interpretation of the meaning):
“As for those who strive hard in Us (Our Cause), We will surely guide them to Our paths” [al-‘Ankaboot 29:69]
There follow some beautiful expressions of this striving, as uttered by Ibn al-Qayyim, may Allaah have mercy on him:
“O feet of patience, keep going, for what remains is only a little. Remember the sweetness of worship, then the bitterness of striving will become easier for you.”
(al-Fawaa’id)
“Go out to the field of struggle and strive to sow seeds. Irrigate the tree of regret with the water of tears…”
(Badaa’i’ al-Fawaa’id, 3/742)
“It was said: Love is sincerity in striving to obey the commands of Allaah and pure sincerity in following the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him).”
(Tareeq al-Hijratayn, 1/460)
“Whoever gives up striving completely, his religious motives will become weak and his motive to follow his desires will become strong, but when he trains himself to go against his desires, he can defeat them whenever he wants.”
(‘Uddat al-Saabireen, 1/46)
The believer who is striving knows that goodness will remain and will prevail, no matter how intense the darkness, how great the calamity, how prevalent and widespread the evil and how many limits are transgressed. And Allaah is the One Whose help we seek.
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I was told that there was once a brother (I dont know if he was one of the companions or at which point in history he lived in) who used to sit with people who drank alcohol solely for the purpose of making sure that on their way home they did not injure themselves. Have you heard of such a thing?
Also waht can you tell me about Abu Thaur? I have seen his name dmentioned in the Fiqh-us-sunnah and I would like to know a little bit more about him.
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Praise be to Allah.What you have mentioned is a strange story, which we
have never heard of. But what we know and are certain of is that sitting
with people who are drinking alcohol is haraam, because Allaah has
forbidden the Muslims to sit in gatherings where evil things are
happening. Allaah says (interpretation of the meaning):
“And
when you (Muhammad) see those who engage in a false conversation about Our
Verses (of the Qur’aan) by mocking at them, stay away from them till
they turn to another topic. And if Shaytaan (Satan) causes you to forget,
then after the remembrance sit not you in the company of those people who
are the Zaalimoon (polytheists and wrongdoers).
[al-An’aam 6:68]
“And
it has already been revealed to you in the Book (this Qur’aan) that when
you hear the Verses of Allaah being denied and mocked at, then sit not
with them, until they engage in a talk other than that; (but if you stayed
with them) certainly in that case you would be like them. Surely, Allaah
will collect the hypocrites and disbelievers all together in Hell.”
[al-Nisaa’ 4:140]
Some
people who had been drinking wine were brought to ‘Umar ibn ‘Abd
al-‘Azeez (may Allaah have mercy on him) and he commanded that they
should be flogged. One of them offered the excuse that he had not actually
been drinking, but ‘Umar commanded that he should be flogged along with
the others, and he recited this aayah to him. And Allaah knows best.
Concerning
Abu Thawr, this is a brief glance at his biography:
His name
was Ibraaheem ibn Khaalid. His kunyas (agnomen, nicknames) were Abu
‘Abd-Allaah and Abu Thawr, and he is best known by the latter.
He was
born in Haroor in 170 AH. He was one of the fuqahaa’ of Iraq, and one of
the scholars of hadeeth. Imaam Ahmad praised him by saying, “I know that
this man has been following the Sunnah – i.e., the correct belief –
for fifty years.”
He lived
for seventy years or more, and died in 240 AH.
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Is tattooing permissible in Islam?
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Praise be to Allah.Tattooing means to prick the skin with a needle and
inject kohl or some other substance to change the skin colour to blue or green. This is
haraam according to the consensus of the scholars. (al-Mughni 1/94)
Al-Bukhaari and Muslim narrated that ‘Abd-Allaah
ibn Mas’ood (may Allaah be pleased with him) said:
“Allaah has cursed the women who do tattoos and the women who have
this done, the women who pluck their eyebrows, and the women who file their teeth for the
purpose of beautification and change the creation of Allaah.”
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Asalama calaykum warahmatullahI am marreid to a man who is TARIKU salaat
I mean he neglects the salaat. when I marreid him i was like him, Alhamdulillah ALLAH has
guided me, now I am a practising muslimah. but the problem is him, every salaat he is
preying is like I am forcing him, I treid every thing but nothing is working, same people
said you have to leave him but it isn't easy I have three childern with him, and he is
good father and husband. The problem between us is the DEEN. Please what shoul I do.
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Praise be to Allah.We put the following question to Shaykh Muhammad ibn Saalih
al-Uthaymeen:
I am married to a man who neglects his prayer. Allaah has guided me and
I insisted that he should pray, so he started to pray as if he was forced to do so. He has
clearly told me, I am only praying because of you. Is it permissible for me to
stay with him or not?
The shaykh may Allaah preserve him answered as follows:
If the marriage contract was made at the time when he was not praying,
then it is not valid, and if this is the case then she has to keep away from him. If he
becomes Muslim, the contract is renewed, and if he does not become Muslim, then Allaah
will send her a Muslim man who is better than him.
Question:
If she got married to him when she too was not praying, and he was not
praying, does this make the marriage null and void?
Answer:
If they were following a certain religion, then the marriage remains
valid, but if they were not following any religion and were murtadd (apostates), then many
of the scholars say that the marriage of apostates is not valid, because they are not
following any religion, neither Islam nor the religion from which they apostatized.
Question:
If the husband who is praying clearly tells his wife that he is praying
only for her sake, is that sufficient to count him as a murtadd (apostate), or should she
go by what she sees, which is that he is praying?
Answer:
It seems to me that he is praying to Allaah to please her. This does
not means that his whole prayer, the standing, bowing, prostrating and duaa,
is directed towards her. He is praying to Allaah to please her, and that does not make him
a mushrik. And Allaah knows best.
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1) What was the last will of Prophet Y’aqub (peace be upon him) for his children before his death? Where do you find this in the Noble Quran?
2)The scripture revealed to Prophet Ibrahim (peace be upon him) is lost but it is mentioned in the Noble Quran in different chapters? Give two references from two chapters in the Noble Quran mentioning this scripture.
3)Which country has the highest Muslim population? How did the people of this country become Muslims?
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Praise be to Allah.
1. The Quran indicates that Y’aqub (peace be upon him) gave final
instructions to his sons before he died. “… he said unto his sons, ‘What
will you worship after me?’ They said, ‘We shall worship your Ilah (God —
Allah) the Ilah (God) of your fathers, Ibrahim, Isma‘il, Ishaq, One Ilah
(God), and to Him we submit (in Islam).’” [2:133 – interpretation of the
meaning].
2. The scripture of Ibrahim (peace be upon him) is mentioned in Surat
al-A’ala 87:19 (interpretation of the meaning): “The Scriptures of Ibrahim
and Musa”; and in Surat al-Najm 53:36-37 (interpretation of the meaning):
“Or is he not informed with what is in the Pages (Scripture) of Musa (Mose),
and of Ibrahim who fulfilled (or conveyed) all that (Allah ordered him to do
or convey).”
3. The country with the largest Muslim population in Africa is Nigeria, and
in Asia, Indonesia. The Indonesians became Muslim through contact with
Muslim traders from Hadramawt as is well known. Perhaps this is what the
questioner wanted to know, even though the question is not quite clear.
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In setanic verses by salman rushdi, he talks about some ayat of Quran those were revealed in order to accept three of the most popular gods of the that time in mecca as to be superior or heavenly beings like angels or the god. Later on, those ayat were cancelled and it was said that those were not revealed through gibrail rather it was iblis(satan) who
made up those ayat and the prophet(peace be upon him) at that time was not aware of it.
How true is this? If there is some truth in this then please specify how much and I would appreciate a real story as to what really happened.
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Praise be to Allah.This is based on a false report. Ibn Katheer and others
said:
There is no saheeh isnaad from the Prophet
(peace and blessings of Allaah be upon him) concerning this report, which
says that the Prophet
(peace and blessings of Allaah be upon him)
“recited Soorat al-Najm to the mushrikeen until he reached the verses
(interpretation of the meaning) ‘Have
you then considered Al-Laat, and Al-‘Uzzaa (two idols of the
pagan Arabs),And Manaat
(another idol of the pagan Arabs), the other third?’ [al-Najm 53:19-20
– interpretation of the meaning].
Then the Shaytaan put words into the mouth of the Prophet
(peace and
blessings of Allaah be upon him) and he said: ‘they are the exalted gharaneeq,
whose intercession is to be hopedfor.’
The kuffaar were pleased with this praise of their three idols, so they
prostrated.”
This
report is undoubtedly false on a number of counts.
1.Its isnaad is very
weak and is not saheeh.
2.The Prophet
(peace and blessings of Allaah be upon him) was
infallible with regard to the conveying of his Message.
3.Even if this report was saheeh, for argument’s sake, the scholars
have stated that it is to be understood as meaning that the Shaytaan
caused the kuffaar to hear these words, not that he put them in the mouth
of the Prophet
(peace and blessings of Allaah be upon him), so they
heard them from him.
See Ibn Katheer’s refutation of this in his
tafseer of Soorat al-Hajj 22:52.
And Allaah knows best.
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I used to have a TV and VCR at home, and it is well known that most of what
is shown is either haraam or very close to it. Now, praise be to Allaah, I
keep away from these things and I have repented to Allaah. I have bought a
piece of land to build a mosque on it, and I need some money to pay off
the rest of the price of the land.
My question is: can I sell these machines (the TV and VCR) and use the money
to pay someone to build a mosque on this land, or to help build the
mosque? If I can sell these machines, to whom can I sell them? – knowing
that most of what is shown on these machines is evil.
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Praise be to Allah.Do
not sell them, because it is most likely that whoever buys them from you
will use them for leisure purposes and haraam things. [?]. Instead,
destroy what you have in order to get rid of something evil, and you will
have the reward for that. But if you find someone who you think will most
likely use them for permissible things, then it is OK for you to sell them
to him.
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My sister is recently married but the marriage has not been going well as expected. In the beginning, everything was just fine but recently her husband has become very temperemental and has come very close to being violent. Is there any duaas or Qur'anic verses that she may read to help restore their marriage to the way it was?
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Praise be to Allah.There is no specific soorah or duaa that may be recited in the situation described, but this wife can pray for her husband however she wishes, such as saying, O Allaah, take away his anger, O Allaah, make him patient, O Allaah, grant him tranquillity. She should call on her Lord by His Most Beautiful Names and beseech Him to help her; she should strive to offer her supplication at the times when duaas are most likely to be accepted, such as during the last third of the night, or the last hour of Friday, or the Day of Arafaah, and when prostrating during prayer, and so on. We ask Allaah to put their affairs straight. May Allaah bless our Prophet Muhammad.
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In our offices and workplaces we can hardly find time to do acts of worship and righteous deeds. What can we do in the short time that we can find in our day? How can we make use of it?
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Praise be to Allah.Time is of the essence, it is too precious to be wasted or neglected. The wise person is the one who pays attention to his time and does not treat it as a vessel to be filled with cheap things and vain talk. Instead, he limits it to worthy efforts and righteous deeds that please Allaah and benefit other people. Every minute of a person’s life carries the potential to raise his own status and to make his people happier, little by little.
If you are keen to attain the highest position, and bring the most happiness to your people, then forget about relaxing and keep away from empty amusement.
In one minute you can do a lot of good and earn much reward. In just one minute, by giving in charity, studying, memorizing, or striving to do good deeds, you can make sure that this minute of your life is not wasted. One minute may be recorded in your book of good deeds if you know how to make the most of it and take care of it:
Strive to make the most of each minute
If you forget it, you forget the most important thing, the truth.
There follows a list of things that can be done in one minute, by the permission of Allaah:
1. 1. In one minute you can recite Soorat al-Faatihah 3 times, reciting rapidly and silently. Some scholars said that the reward for reading al-Faatihah is more than 600 hasanahs, so if you read it 3 times you will, by the permission of Allaah, gain more than 1800 hasanahs – all of that in one minute.
2. In one minute you can recite Soorat al-Ikhlaas (Qul Huwa Allaahu Ahad) 20 times, reciting rapidly and silently. Reciting it once is equivalent to one-third of the Qur’aan. If you read it 20 times it is equivalent to reading the Qur’aan 7 times. If you read it 20 times in one minute each day, you will have read it 600 times in one month, and 7200 times in one year, which will be equal in reward to reading the Qur’aan 2400 times.
3. You can read one page of the Book of Allaah in one minute.
4. You can memorize a short aayah of the Book of Allaah in one minute.
5. In one minute you can say Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer (There is no god except Allaah alone with no partner; to Him be dominion and praise, and He is Able to do all things) – 20 times. The reward for saying this is like freeing 8 slaves for the sake of Allaah from among the sons of Ismaa’eel.
6. In one minute you can say Subhaan Allaahi wa bi hamdihi (Glory and praise be to Allaah) 100 times. Whoever says that in one day will be forgiven for his sins even if they are like the foam of the sea.
7. In one minute you can say Subhaan Allaahi wa bi hamdihi Subhaan Allaah il-‘Azeem (Glory and praise be to Allaah, glory be to Allaah the Almighty) 50 times. These are two phrases which are light on the lips, heavy in the balance and beloved to the Most Merciful, as was narrated by al-Bukhaari and Muslim.
8. The Prophet (peace and blessings of Allaah be upon him) said: “When I say ‘Subhaan Allaah, wa’l-hamdu Lillah, wa laa ilaah ill-Allaah, wa Allaahu akbar (Glory be to Allaah, praise be to Allaah, there is no god except Allaah, and Allaah is Most Great)’, this is more beloved to me than all that the sun rises upon.” (Narrated by Muslim). In one minute, you can say all of these words more than 18 times. These words are the most beloved words to Allaah, the best of words, and they weigh heavily in the balance of good deeds, as was narrated in the saheeh ahaadeeth.
9. In one minute you can say, Laa hawla wa laa quwwata illa Billaah (there is no strength and no power except with Allaah) more than 40 times. This is one of the treasures of Paradise, as was narrated by al-Bukhaari and Muslim. They are a means of putting up with difficulties and of aiming to achieve great things.
10. In one minute you can say Laa ilaaha ill-Allaah approximately 50 times. This is the greatest word, for it is the word of Tawheed, the good word, the word that stands firm. If these are the last words of a person, he will enter Paradise, and there are other reports which indicate how great these words are.
11. In one minute you can say Subhaan Allaah wa bi hamdih, ‘adada khalqihi, wa ridaa nafsihi, wazinata ‘arshihi, wa midaada kalimaatihi (Glory and praise be to Allaah, as much as the number of His creation, as much as pleases Him, as much as the weight of His Throne and as much as the ink of His words) more than 15 times. This words bring many more times the reward for other forms of tasbeeh and dhikr, as was reported in saheeh ahaadeeth from the Prophet (peace and blessings of Allaah be upon him).
12. In one minute you can seek the forgiveness of Allaah more than 100 times by saying “Astaghfir-Allaah (I seek the forgiveness of Allaah). The virtues of seeking forgiveness are no secret, for it is the means of attaining forgiveness and entering Paradise, and it is the means of being granted a good life, increasing one’s strength, warding off disasters, making things easier, bringing rain and increasing one’s wealth and children.
13. You can say a few brief and concise words in one minute, and Allaah may bring about some good through them that you could never imagine.
14. In one minute you can send blessings on the Prophet (peace and blessings of Allaah be upon him) 50 times by saying Sall-Allaahu ‘alayhi wa sallam (May Allaah bless him and grant him peace). In return Allaah will send blessings upon you 500 hundred times because one blessing brings ten like it.
15. In one minute you can motivate your heart to give thanks to Allaah, to love Him, to fear Him, to put hope in Him, to long for Him, and thus travel through the stages of ‘uboodiyyah (total enslavement to Allaah). You could do this when you are lying on your bed or walking in the street.
16. In one minute you can read more than two pages of a useful book that is easy to understand.
17. In one minute you can uphold the ties of kinship by calling a relative on the phone.
18. You can raise your hands and recite any du’aa’ you wish from the books of du’aa’, in one minute.
19. You can say salaams to and shake hands with a number of people in one minute.
20. You can forbid an evil action in one minute.
21. You can enjoin something good in one minute.
22. You can offer sincere advice to a brother in one minute.
23. You can console someone who is depressed in one minute.
24. You can remove something harmful from the road in one minute.
25. Making the most of one minute motivates you to make the most of other periods that would otherwise be wasted.
Al-Shaafa’i (may Allaah have mercy on him) said:
When people go to sleep, I let my tears flow, and I recite a verse of the most eloquent poetry
Is it not a waste that nights go by and I do not increase in knowledge, yet this time is counted as part of my life?
Finally, the more sincere you are towards Allaah and the more aware you are of Him, the greater will be your reward and the more your hasanaat will increase.
Note that most of these actions will not cost you anything; they do not require tahaarah (purity) and they will not tire you out or take much effort. On the contrary, you can do them whilst you are walking, or in your car, or lying down, or standing, or sitting, or waiting for somebody.
These actions are also among the greatest means of attaining happiness, expanding the chest (i.e., bringing relief and joy) and removing stress and anxiety. May Allaah help us and you to do that which He loves and which pleases Him. May Allaah bless our Prophet Muhammad.
From the pamphlet, "The Best Way to Make the Most of a Minute" by Dr Muhammad ibn Ibraaheem al-Hamad
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Assalam Aleakm Wa rahmat alah wa
brakatah...My sister came to England for medical treatment. One of the brothers proposed to marry her. There were conditions from my sister that he has to be his staying legal
in the UK "i.e.our agreement based upon this condition". The orator has been living in the UK for 13 years.There is a low saying that "if any one has lived in the UK for 14
years continuously he automatically be granted the UK nationality. After we write the
marriage certificate "according to Islamic low" we founded that the low was not
applicable any more. The wedding did not take place. My question is the marriage has been canceled. If we want the marriage to be continued do we have to do a new marriage
with new conditions. Please reblay as soon as possoble....Zazak Alah khaure
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Praise be to Allah.Your sister has the right to what she stipulated as a condition, because
of the hadeeth, “The Muslims are bound by their conditions.” If the marriage
contract has been completed, she can ask for an annulment from the sharee’ah judge
(qaadi) – if there is a reliable sharee’ah judge – or from the leader of
the Muslim community in that country. If she wants to stay in the marriage, she can do
that too, and there is no need to repeat or renew the marriage contract. And Allaah knows
best.
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What is the ruling on the following:
1. Pieces of jewellery on which the Name of Allaah or names such as ‘Abd al-Rahmaan, ‘Abd-Allaah etc., are written?
2. Pieces of jewellery on which signs of the zodiac (such as Aries, Scorpio, Libra, etc.) appear, whether they are imprinted or appear as a three-dimensional image that has a shadow? What is the ruling on praying wearing such items?
3. Pieces of jewellery on which the picture of a head appears – without the body?
4. Some pieces of gold which may be added to jewellery on which there is a picture of a man's profile, such as sovereigns bearing a profile of King George, etc.
5. Stars of David (Jewish stars) or crosses, or any other symbols that are connected to the Jews and Christians?
6. Gold rings that are designed specifically for men, which the shopkeepers say that they will not sell to Muslims?
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Praise be to Allah.Firstly:
it is not permissible to engrave aayaat from the Qur’aan or the Name of
Allaah on metals or stone, because this is not the purpose for which these
aayaat were revealed, and because there is the fear that this would expose
these aayaat and the Name of Allaah to disrespect.
Secondly:
using these signs of the zodiac is an idea that comes from jaahiliyyah and
the Muslim is obliged to steer clear of this and of everything that could
lead to a revival of these jaahili ideas. This is in addition to the fact
that they involve pictures of animate beings. On this basis it is not
permissible to make or collect jewellery that bears these images, or to
pray wearing such items.
Thirdly
and fourthly: the ahaadeeth which forbid images of animate beings are
general in meaning and include all images which are called images of
living beings. This also includes images of the head, so on this basis it
is not permissible to make these pieces.
Selling
and buying pictures of animate beings is not permitted, because it was
reported that the Messenger of Allaah
(peace and blessings of Allaah
be upon him) said:
“Allaah
and His Messenger have forbidden the sale of alcohol, dead meat, pork and
idols.” (Agreed upon. Al-Bukhaari, 3/43; Muslim, 3/1207).
This
prohibition exists also because it may lead to exaggerated ideas about
those who are represented in the pictures, as happened in the case of the
people of Nooh. In Saheeh al-Imaam al-Bukhaari, it is reported that
concerning the aayah (interpretation of the meaning), “And
they have said: ‘You shall not leave your gods, nor shall you leave
Wadd, nor Suwaa‘, nor Yaghooth, nor Ya‘ooq nor Nasr’” [Nooh
71:23],
Ibn ‘Abbaas (may Allaah be pleased with him) said: “These were the
names of righteous people among the people of Nooh. When they died, the
Shaytaan inspired their people to set up stone altars in the places where
they used to sit, and these were named after them. So they did this, but
they did not worship them. But when that generation died and knowledge was
lost, the worship of these people began.” (Narrated by al-Bukhaari, 6/73). And
there are many other texts which also forbid making and using images of
living beings.
This
applies to anything that is in the form of an animate creature. With
regard to items on which there are pictures of animate beings, whether
those items are made of gold, silver, paper, fabric or are tools, if they
are circulated among people in order to be hung on walls etc. in a manner
which is not considered disrespectful, then it is haraam to deal in them,
because of the comprehensive nature of the evidence which states that
making images is haraam. But if the item on which there is an image is to
be used in a manner that implies disrespect, such as a tool used for
cutting, a carpet that will be stepped on, a pillow that will be slept on,
etc., then this is permissible, because of the report narrated in al-Saheehayn
from ‘Aa’ishah (may Allaah be pleased with her), in which she said
that she hung up a curtain on which there were images, and the Messenger
of Allaah
(peace and blessings of Allaah be upon him) tore it down.
She said: I cut it up and made two pillows out of it, and he used to
recline upon them. According to a version narrated by Ahmad: I cut it up
and made two cushions out of it, and I saw him reclining on one of them
and there was an image on it. (al-Bukhaari,6/103,
214, 247; Muslim,3/1168-1169, no. 2107).
We should note that making images of animate beings is haraam and such
images should not be used in crafts, on clothing or in anything else,
because of the evidence referred to above.
Fifthly:
it is not permissible to make jewellery that bears the symbols of kufr,
such as crosses and stars of David. It is not permissible to buy or sell
such items.
Sixthly: it is not permissible to sell gold rings
which are made specifically for men if they are going to wear them. The
shopkeepers’ comments that they will not sell them to Muslims is no
excuse, because they are in a Muslim country, and whoever lives in a
Muslim country should not deal in anything except that which has been
permitted by the pure sharee’ah of Islam. This argument is like the
argument of the one who sells alcohol and says that he will only sell it
to the kuffaar, because gold rings are haraam for men.
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Is it permissable to research on animals for the furthur development of medicine?
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Praise be to Allah.We put this question to Shaykh Muhammad ibn Saalih
al-‘Uthaymeen, may Allaah preserve him, who answered as follows:
“I do not see anything wrong with this, because of the general
application of the words of Allaah (interpretation of the meaning): ‘It is He Who
created for you all that is on earth’ [al-Baqarah 2:29]. But it is essential to
choose the easiest form of experimentation (that which is least painful to the animals).
And Allaah knows best.”
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A couple of years back i went for the holy pilgrimage of hajj . at the time i performed the hajj wearing a nikab , it has come to my attention that its not permissable for women to cover their faces during the pilgrimage . when i did wear the nikab , i was informed by good sources that it was permissable .
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Praise be to Allah.
1 – Covering the face is something good for women. May Allaah
bestow abundant mercy on the women who cover their faces with niqaab.
Perhaps your question is based on keenness for your religion – may Allaah
increase your keenness – but it is better to heed the commands of the
religion, which tells women to remove the niqaab from their faces during
prayer and Hajj, but especially during prayer, when it is not permissible to
cover the face at all except if there are non-mahram men present.
During Hajj it is permissible for women to lower the veil over their faces
provided that it does not cling to their faces; this is what is called the
burqa’. It is not permissible for the woman in ihraam to wear it, but it is
permissible for her to lower over her face a cover which comes down from her
head over her face. If the burqa’ is not available, and there are men
present who should not see the woman’s face, then it is permissible for her
to wear the niqaab.
It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be
pleased with him) said: “A man stood up and said, ‘O Messenger of Allaah,
what kind of clothes do you command us to wear during ihraam?’ The Prophet
(peace and blessings of Allaah be upon him) said: ‘Do not wear a shirt
or pants or a turban or a burnous. If one of you does not have any sandals
then let him wear the khuffayn (leather slippers) and cut them so that they
come below the ankle. Do not wear anything that has been dyed with saffron
or turmeric. Women in ihraam should not wear niqaab or gloves.”
(Narrated by al-Bukhaari, 1468; Muslim, 1177).
2 – With regard to lowering a cover over the face other than
the niqaab, or for fear of being seen by non-mahram men, it has been
reported in saheeh reports that some of the Sahaabiyyaat (women of the
Sahaabah) did that:
It was narrated that ‘Aa’ishah said: “We used to go out with
the Messenger of Allaah (peace and blessings of Allaah be upon him)
when we were in ihraam. If we met the riders we would lower our garments
over our faces.
(Narrated by Abu Dawood, 1833; Ibn Maajah, 2935)
Shaykh Ibn ‘Uthaymeen said:
It is not narrated that the Prophet (peace and blessings
of Allaah be upon him) forbade the woman in ihraam to cover her face; rather
he forbade the niqaab only because it is worn on the face. He differentiated
between the niqaab and covering the face. Based on this, if a woman in
ihraam covers her face, we say there is nothing wrong with that, but it is
better for her to uncover it so long as there are no non-mahram men around
her, in which case she should cover her face from them. Al-Sharh
al-Mumti’, 7/153
3 – With regard to the past and the Hajj that you did in the
manner you describe, there is no sin on you because you were unaware. If a
person does something that is not allowed during ihraam because he was
unaware or he forgot, there is no sin on him, and he does not have to offer
any fidyah (ransom).
It was narrated from Ya’la ibn Umayyah (may Allaah be pleased
with him) that a man came to the Prophet (peace and blessings of Allaah
be upon him) when he was in al-Ji’raanah and entered ihraam for ‘Umrah. The
man had dyed his beard and hair with saffron, and he was wearing a jubbah
(cloak). He said, “Take off your jubbah and wash off your saffron, and
whatever you do in your Hajj, do in your ‘Umrah.”
(Narrated by al-Bukhaari, 1697; Muslim, 1180).
Shaykh Ibn ‘Uthaymeen said:
Similar to forgetting are cases where one is unaware or is
forced to do something, i.e., if a person forgets and puts on ordinary
clothes when he is in ihraam, there is no sin on him, but when he remembers,
he has to take them off and put on the izaar and rida’ (ihraam garments).
The same applies to perfume; if he puts on perfume, forgetting that he is in
ihraam, there is no sin on him, but when he remembers, he must hasten to
wash it off.
Al-Sharh al-Mumti’, 7/222
And Allaah knows best.
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In sahih bukhari, it is mentioned that ...70,000 of all mankind will enter paradise(!!!)
The first three generations of muslims alone probably amounts to 70,000.
Is there another explanation to this hadith?
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Praise be to Allah.Perhaps you are referring to the hadeeth about the seventy thousand who will enter Paradise without being brought to account, which was reported by the two Shaykhs (al-Bukhaari and Muslim), Ahmad and others from the Prophet (peace and blessings of Allah be upon him). If you study this hadeeth and think about it, then in sha Allah the confusion you describe in your question will be resolved.
Imaam al-Bukhaari (may Allah have mercy on him) narrated in his Saheeh from Ibn ‘Abbaas (may Allah be pleased with them both) that the Prophet (peace and blessings of Allah be upon him) said: “I was shown the nations, and some Prophets passed by with a few followers, and some Prophets passed by with no followers. Then I was shown a great multitude, and I said, ‘What is this? Is this my ummah?’ It was said, ‘No, this is Moosa and his people.’ It was said, ‘Look at the horizon.’ There I saw a huge multitude filling the horizon. And it was said, ‘Look there, and there, on the horizons of the sky.’ There was a multitude filling the horizons. It was said, ‘This is your ummah, and of these, seventy thousand will enter Paradise without being brought to account.’” Then he [the Prophet (peace and blessings of Allah be upon him)] went inside, without explaining further. The people started to discuss what he had said, saying, “We are the ones who have believed in Allah and followed His Messenger; we are they” or, “It is our children who were born in Islam whilst we were born in Jaahiliyyah.” The Prophet (peace and blessings of Allah be upon him) heard about what was being said, so he came out and said: “They are the ones who do not seek ruqya, do not believe in bad omens and do not use branding; they put their trust in their Lord…”
What the hadeeth means is that there is a group of this ummah who will enter Paradise without being brought to account, not that the number of inhabitants of Paradise from this ummah is seventy thousand. The seventy thousand referred to in this hadeeth are of a high status in this ummah because of some special qualities that they have, as mentioned in the hadeeth: “They are the ones who do not seek ruqya, do not believe in bad omens and do not use branding; they put their trust in their Lord…”
The reason why they will enter Paradise without being brought to account and without being punished is stated clearly in another report narrated by al-Bukhaari (may Allah have mercy on him) from Ibn ‘Abbaas, who said: “The Prophet (peace and blessings of Allah be upon him) said: ‘I was shown the nations. One Prophet passed by with a group, another passed by with a small band, another with ten followers, another with five, and another on his own (with no followers). I looked and saw a huge multitude, and I said, “O Jibreel, are these my ummah?” He said “No, but look at the horizon.” So I looked and saw a huge multitude. He said, “These are your ummah, and these are seventy thousand at their head who will not be brought to account or punished.” I said, “How come?” He said, “They do not use branding, or seek ruqya, or believe in bad omens; they put their trust in their Lord.”’ ‘Ukhaashah ibn Mihsan stood up and said, ‘Pray to Allah to make me one of them!’ He [the Prophet (peace and blessings of Allah be upon him)] said, ‘O Allaah, make him one of them.’ Then another man stood up and said, ‘Pray to Allah to make me one of them.’ He said, ‘ ‘Ukaashah has beaten you to it.’”
(Saheeh al-Bukhaari, 6059).
They are described further in another hadeeth, narrated by Sahl ibn Sa’d (may Allah be pleased with him), according to which the Prophet (peace and blessings of Allah be upon him) said: “Seventy thousand or seven hundred thousand [one of the narrators was not sure] of my ummah will enter Paradise, and the first of them will not enter until the last of them do so. And their faces will be like the moon on the night when it is full.” (Reported by al-Bukhaari).
Abu Hurayrah (may Allah be pleased with him) said: “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: ‘A group of my ummah seventy thousand strong will enter Paradise, with their faces shining like the moon.” (Reported by al-Bukhaari).
Muslim also reported about them in his Saheeh from Jaabir ibn ‘Abd-Allaah: “… then the believers will be saved and the first group to be saved will have faces like the moon when it is full, [they will be] seventy thousand, who will not be brought to account. Then will come those who shine like the stars in the sky…”
There is good news for all of us Muslims in this hadeeth and others. There is more information in a report narrated in the Musnad of Imaam Ahmad and the Sunan of al-Tirmidhi and Ibn Maajah, where Abu Umaamah is reported to have said that the Prophet (peace and blessings of Allah be upon him) said: “My Lord promised me that seventy thousand of my ummah will enter Paradise without being brought to account or being punished; with each thousand of them will be another seventy thousand, plus three handfuls of the handfuls of my Lord, may He be glorified.” We ask Allah to make us among them. Just imagine: seventy thousand, with each thousand of whom is another seventy thousand – how great will be the total number of people who will enter Paradise without being brought to account? How many will be in each handful “scooped up” by the Merciful, Compassionate, Generous Almighty Lord? We ask Allah to make us among that number.
The second item of good news is that the number of inhabitants of Paradise from this ummah will be two thirds of the total number. More people will enter Paradise from the ummah of Muhammad (peace and blessings of Allah be upon him) than from all the previous nations combined. This good news comes from the Prophet (peace and blessings of Allah be upon him) in the hadeeth in which he said to his Companions one day, “Would you be pleased if you were a quarter of the people of Paradise?” They said, “Yes.” He said, “Would you be pleased if you were a third of the people of Paradise?” They said, “Yes.” He said, “Would you be pleased if you were a half of the people of Paradise?” They said, “Yes.” He said, “By the One in Whose hand is the soul of Muhammad, I hope that you will be half of the people of Paradise. No one will enter Paradise except a Muslim, and among the people of shirk you are like a white hair on the hide of a black bull, or a black hair on the hide of a red bull.” (Reported by al-Bukhaari, 6047). The final part of the good news comes in another saheeh hadeeth, in which he (peace and blessings of Allah be upon him) said: “The people of Paradise are 120 rows, of which eighty are from this ummah and the other forty from all the other nations.” (Reported by al-Tirmidhi, 3469; he said this is a hasan hadeeth). We praise Allah for His blessings and ask Him for His grace and mercy, and to make us dwell in Paradise by His mercy and kindness. May Allah bless our Prophet Muhammad.
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is it permissible for sisters who are
trying to sread the salafidawah amonst the sisters to select an amir to make sure that
everything is being done in an organized fashion based on the understanding of the
salafusalih (this is just amongst sisters the sisters) and their are no leaders within the
community that is on the salaf.
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Praise be to Allah.We put this question to Shaykh Muhammad ibn Saalih
al-‘Uthaymeen, may Allaah preserve him, who answered as follows:
, the Lord of the Worlds, and peace and blessings be
upon the most noble of the Prophets and Messengers, our Prophet Muhammad, and upon all his
family and companions. They have to have an Ameerah to organize their affairs so that they
will not be disorganized. This is the case with every group of people, whether on a
journey, in the home, etc. If they appoint someone as an Ameerah, then they have to obey
her, because the point of making someone an Ameer is to obey him. And Allaah knows best.
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I married before 1 years with a Hindu`s lady after converting her as a Muslim. But she did not accept Islam with her mind for this reason she is doing continue her religion. It is impossible to divorse her by me becouse our understanding is very good.. I am trying to the best for motivating her. What
can I do according to shariah?
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Praise be to Allah.We put this question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen,
who answered as follows:
, and peace and blessings be upon the Messenger of
Allaah.
Perhaps she thinks that doing these rituals does not contradict Islam,
so first of all call her to stop doing these things. If she agrees, then this is what you
want. If she does not agree, tell her: “If you do not stop doing these rituals, then
there is no marriage between us (i.e., threatening divorce).” Of course, if she wants
to stay with her husband, this will make her come to Islam. If she refuses, in spite of
this threat, then there is no marriage and he has to leave her. And Allaah knows best.
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Is the hadith that talks about the
seven whom Allah will shade on the Day in which there is no shade except Allah's specific just for men or is it for anyone, such as women,
who perform those acts and, therefore, they will receive that reward mentioned in the
hadith?
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Praise be to Allah.The merits mentioned in the hadith are not specifically for
men. In fact, they are general for both men and women. If a young woman grows up in the
worship of Allah, she is included among them. Similarly, two women who love each other for
the sake of Allah alone are also included. Again, any woman who is invited to illegal
sexual intercourse by a man of nobility and beauty and she refuses his advances, saying,
"I fear Allah," will be one of those in the shade of Allah.
Any woman who gives in charity from her legal earnings to the extent that
her left hand does not know what her right hand has given will be included among them. If
a woman remembers Allah when she is alone by herself, she will be included among them like
any man. However, the righteous leader is something specific for men. Similarly,
performing the prayers in congregation in the mosque is something specific for men. The
prayer of the woman in her house is more virtuous as has been stated in the authentic
Hadith of the Prophet (peace be upon him).
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How do we as Muslims living in the west maintain an Islamic Education for our children. Primary and secondary education up to the age of 15/16 may be provided in Muslim schools (which are also very expensive), but as for Higher Education there is no such Islamic Institute.
Even on the secondary school level on the agenda of Curriculum, we do not have books that deal with the branches of knowledge that are available in secular institutes, such as; Political science, Sociology, Psychology, Pedagogy. Please advise on how we should go about bringing about an Islamic Education system for our Youth in the west (bearing in mind that it is near impossible for us to migrate to Arab/Muslim countries because of the restrictions on immigration etc.)
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Praise be to Allah.In order to preserve the structure of the Muslim family in the non-Muslim countries, we need to meet a number of conditions and requirements, both within the home and outside it:
Within the home:
It is essential for parents to uphold the habit of praying regularly in the mosque with their children; if there is no mosque nearby, then they must pray in jamaa’ah (congregation) at home.
They have to read Qur’aan and listen to its recitation daily.
They must eat meals together.
They must speak in the language of the Qur’aan as much as they can.
They must uphold the good manners prescribed by the Lord of the Worlds for families and in social settings; these include those that are to be found in Soorat al-Noor.
They should not let themselves or their children watch immoral and corrupt movies and shows.
Their children have to sleep at home and should stay home as much as possible, to protect them from the influences of the bad environment outside. They should be very strict in not allowing their children to sleep outside the home (“sleepovers”).
They should avoid sending their children to universities far from home where they would have to stay in university accommodation, otherwise we will lose our children, who will be assimilated into the non-Muslim society.
We have to be careful to eat only halaal (lawful)food and the parents must avoid using all kinds of haraam (unlawful) things such as cigarettes, marijuana and other things which are widely available in non-Muslim countries.
Outside the home:
We must send our children to Islamic schools from kindergarten to the end of secondary school (high school).
We must also send them to the mosque as much as possible, to pray Jumu’ah (Friday prayers) and other prayers in jamaa’ah, and to attend lectures, halaqahs (study circles) and study circles, etc.
We must establish educational and sporting activities for children and youth in places that are supervised by Muslims.
Organizing educational camps where all members of the family can go.
Fathers and mothers should strive to go to the Holy Places to perform the rituals of ‘Umrah (lesser pilgrimage)and the obligation of Hajj (pilgrimage), accompanied by their children.
Training children to speak about Islam in simple language which adults and children, Muslim and non-Muslim, can understand.
Training children to memorize Qur’aan and sending some of them – if possible – to a Muslim Arab country so that they can gain an understanding of the religion, then come back to be daa’iyahs (inviters)who are equipped with knowledge of Islam and the language of the Qur’aan.
Training some of our sons to give Jumu’ah Khutbahs (Fridat sermons), and to lead the Muslims in prayer, so that they will become leaders of the Muslim community.
Encouraging children to marry early so as to protect their religious and worldly interests.
We have to encourage them to marry Muslim girls from families who are known for their religious commitment and good attitudes.
We have to avoid using the number 911 and calling the police to come to the house to resolve conflicts. If conflicts arise, we must get in touch with a responsible member of the Muslim community or with wise Muslims to help resolve the conflict.
Not attending parties where there is dancing, music and singing, or joining in celebrations of immorality or the festivals of kufr; stopping our children, with wisdom, from going to church on Sundays with Christian students.
And Allaah is the Source of strength and the Guide to the Straight Path.
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My parents took out a mortgage for a house some time ago. They are currently paying interest on this loan. But now they have decided to go on Hajj, they still have 15 years left on the loan. Is it permissible for them to go on Hajj even though they owe money? Or will they have to wait 15 years first? Can they in the meantime do ‘Umrah if it is not permissible to do Hajj?
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Praise be to Allah.It is permissible for your parents to go for Hajj if they pay the installment that is currently due. They do not have to wait until they have paid all installments.
If they are able to pay the current installment and are able to go for Hajj, then it is obligatory for them to do so. The same applies to ‘Umrah.
They also have to repent to Allah from the riba which they have taken upon themselves.
For more, please see these answers: 41739 , 3974 , and 36852 .
And Allah knows best.
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I would like to become a musilim.
Is this possible? And if so, how can this happen. I do not know much.I know some things.
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Praise be to Allah.Any human being can embrace Islam. You do not need anyone’s permission. You simply say and believe that there is No God except Allah and that Mohammad is his Messenger. Once you say this sentence, you automatically become Muslim. From there, you start carrying on with the duties of Islam. You must do what Allah and His messenger tell you to, and stay away from what they tell you to. Islam does not tell you to do anything unless it is good for you. It also does not tell you to stay away from anything unless it is bad for you. You will notice the change in the way you look at things, the minute you become a Muslim. You will feel more relieved and secure only to think that you are fulfilling the orders of Allah. Doing this, you will clearly see the benefits of it for yourself and for mankind. You can embrace Islam in any Islamic center. This is only a formality. Once you say and believe in the Oneness of Allah and in the message of his Prophet Mohammad, then you are a Muslim.
To become a Muslim, simply say the following words:
Ash hadu alla ilaha illa Allah, wa ash hadu anna Mohammadan abduhu wa rasuluhu.
This means I testify and witness that there is no god worthy of being worshipped other than Allah and that Mohammad is his Messenger. You must say it and believe in it.
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Is it allowed to recycle paper which has
the name of Allaah on it or even if it says God.
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Praise be to Allah.There is nothing wrong with recycling these papers, so long as they are
not exposed to any mishandling before the writing is erased from them. And Allaah knows
best.
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What is the ruling on playing karate?
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Praise be to Allah.Karate is one of the martial
arts, a form of self-defence using one’s hands, without any kind of
weapon. It allows hitting with the foot, fist or edge of the hand, focusing
on concentrating all one's energy in that blow.
The shar’i viewpoint
of this sport:
The sport includes numerous
physical, psychological and mental benefits, and it is in accordance
with sharee’ah in some ways, and goes against it in others. Among the
ways in which it is in accordance with Islam are:
The concealing garments which cover all
the ‘awrah completely. The rules of this sport require wearing covering
garments composed of a shirt of thick white cotton, and trousers made
of the same material, which have to be wide to allow movement of the
legs and feet.
Combatants are forbidden
to direct blows that will cause harm to their opponents. The rules of
the game dictate that attacks must be restrained, and must not cause
harm to one's opponent, unlike the rules of boxing, for example.
But on the other hand
this sport is not free of things that go against sharee’ah, such as
allowing blows to the face.
In addition, it includes
some religious rituals that are derived from local Indian religions,
such as the exchange of greetings between the combatants, which take
the form of bows that are similar to rukoo’ (the Muslim does not bow
to anyone except Allaah), and the exercises such as keeping silent and
focusing or meditating, which are derived from the religious rituals
of Buddhism, etc. All of these are totally rejected by Islam.
But it is not forbidden to practise
this sport once these issues have been eliminated. It is possible to
eliminate them on an unofficial level, even if it is not possible to
do so on an official and international level. It is not essential
to learn these skills at the level of championships and clubs which
adhere to these matters and view them as an essential part of the sport
which everyone who practises it must adhere to.
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Assalamu alaikum
Why is Riba (Usury) forbidden? I need a convincing answer to give it to some of my
brothers in town.Jazakum allah alf Khair
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Praise be to Allah.Wa ‘alaykum al-salaam wa rahmat-Allaahi wa barakaatuhu.
Riba is forbidden because of the harmful effects that result from it,
such as:
Economic effects, e.g., keeping money idle and unproductive, and swelling the ranks of the
poor;
Social effects, e.g., cutting ties, creating enmity and hatred between the poor and the
rich, and spreading corruption and promiscuity caused by need;
Psychological and spiritual effects, e.g., arrogance, looking down on others,
hard-heartedness and exploiting the needs of the poor.
The above describes the effects of Riba on the individual level. On the state level,
countries are weakened, their resources fall under the control of others, they end up
following their enemies’ desires, they are robbed of their natural wealth and their
problems get even worse. This is what we see happening in reality. We ask Allaah to keep
us safe and sound..
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I know that smoking cigarets are haram. But what about going to the store and buying them for someone else. And if that is haram too, does that ruling apply buying them for one's father?
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Praise be to Allah.It is not permissible for you to buy anything for your father which it is haraam to use, whether it is tobacco, opium, hashish, alcohol or whatever, even if he tells you to do that. It was reported that the Prophet (peace and blessings of Allaah be upon him) said: “There is no obedience to any created being if it involves disobedience of the Creator” and, “Obedience is only with regard to things which are right and good (ma’roof).” You have to advise him and apologize to him politely for not buying them for him.
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My uncle gave me a laptop computer as a
gift. Later I found out that the laptop was stolen and that my uncle bought it off the
street. I was wondering if I'am allowed to keep the laptop since it was a gift from my
uncle. P.S. I found the original owner's address in the computer.
jazaakum Allahu khirun
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Praise be to Allah.It is not permissible for you to keep it; you must return it to the
original owner. This is a trust which is in your hands, and you must return it as soon as
possible. Your uncle should ask the person who sold it to him for his money back, because
he sold something that was not his to sell. And Allaah knows best.
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My father continually asks me for money
and is exhausting me with his many demands. I have a family and commitments of my own. To
what extent am I obliged to give him, and what is the meaning of the hadeeth, You
and your wealth belong to your father?
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Praise be to Allah.The hadeeth You and your wealth belong to your
father was reported by Ibn Maajah (may Allah have mercy on him) in his Sunan
from Jaabir ibn Abd-Allaah, who said that a man said, O Messenger of Allaah, I
have wealth and children, and my father wants to take all my wealth [to spend it on his
own needs] and leave nothing. The Prophet
(peace and blessings of Allaah be upon
him) said: You and your wealth belong to your father. (In al-Zawaaid
it says: its isnaad is saheeh and its men are thiqaat according to the conditions of
al-Bukhaari).
Imaam Abd al-Razzaaq (may Allaah have mercy on
him) said in al-Musannaf:
Concerning a man who takes his sons wealth
From Aaishah who said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: The best of what a man consumes is
what he earns, and his children are part of his earnings.
From Muhammad ibn al-Munkadir: a man referred his dispute with his
father over his earnings to the Prophet
(peace and blessings of Allaah be upon him). The
Prophet
(peace and blessings of Allaah be upon him) said: You and your wealth
belong to your father.
From Aaishah who said: A man can consume whatever he
wishes of his son's wealth, but a son cannot consume anything of his fathers wealth
without his permission.
From Saeed ibn al-Musayyib, who said: A man can take
whatever he wants from his son's wealth, but a son should not take anything from his
fathers wealth except with his consent.
From Ibn Jurayj, who said: Ataa did not see anything
wrong with a man taking whatever he wanted of his son's wealth, even if it was not a case
of necessity.
Then he said (may Allaah have mercy on him):
Those who say: a man should not take anything of his son's
wealth except with his permission.
From Ibn Seereen, who said: A son should honour his father, but
each man has more right to that which he himself owns.
Saalim reported that Hamzah ibn Abd-Allaah ibn Umar
sacrificed a camel, then a beggar came to Ibn Umar [i.e., Abd-Allaah, the
father of the one who offered the sacrifice]. Abd-Allaah said, Its not
mine [i.e., the meat of the sacrifice isnt mine to give away]. Hamzah said:
O my father, you have my permission, so give away whatever you want of it.
Ibn Qudaamah (may Allaah have mercy on him) said in his book al-Mughni,
commenting on this matter:
Any father has the right to take whatever he wants of his son's
wealth and to take possession of it, whether the father needs it or not, and whether the
son is an adult or a child, provided two conditions are met. The first is that this should
not be unfair to the son or cause him any harm, and that the father should not take
anything that the son needs. The second is that he should not take from the wealth of one
child to give it to another child. This is what was stated by Ahmad This is because
it is prohibited for a father to show favouritism in giving to one child from his own
wealth, so the prohibition should apply even more to the case of a father taking from one
child to give to another.
Abu Haneefah, Maalik and al-Shaafa'i said:
He does not have the right to take any more from his son's wealth than
what he needs, because the Prophet
(peace and blessings of Allaah be upon him) said:
Your blood and your wealth are as sacred to you as this day of yours in this month
of yours. (Agreed upon). It was reported that the Prophet
(peace and blessings of Allaah be upon him) said: It is not permissible to take the
wealth of a Muslim except with his consent. (Reported by al-Daaraqutni). The son has full ownership of his wealth, and it should not be taken away from
him, as the case if he needs it . Our evidence for this is the report of
Aaishah (may Allaah be pleased with her) who said: The Messenger of
Allaah
(peace and blessings of Allaah be upon him) said: The best of what you
consume is what you earn, and your children are part of what you earn. (Reported
by Saeed and al-Tirmidhi, who said: a hasan hadeeth). Amr ibn
Shuayb reported, from his father, from his grandfather, who said: A man came
to the Prophet
(peace and blessings of Allaah be upon him) and said, My father
needed all my wealth. He said, You and your wealth belong to your
father. A longer version was reported by al-Tabaraani in al-Mujam,
and by others, which adds: Your children are among the best of your earnings, so
consume whatever they have of wealth. Muhammad ibn al-Munkadir and al-Mutlib ibn
Hantab reported: A man came to the Messenger of Allaah
(peace and blessings of
Allaah be upon him) and said: I have wealth and children, and my father has wealth
and children, but my father wants to take my wealth. The Prophet
(peace and
blessings of Allaah be upon him) said: You and your wealth belong to your
father. (Reported by Saeed in his Sunan).
Also, Allaah has described the child as a gift to his father, as He says (interpretation
of the meanings):
And We bestowed upon him Ishaaq, and (a grandson)
Yaqoob [al-Anbiya 21:72]
and We bestowed upon him Yahyaa
[al-Anbiya 21:90]
[Zakariya said:] So give me from Yourself an
heir. [Maryam 19:5]
[Ibraaheem said]: All praises and thanks be to Allaah, Who
has given me in old age Ismaaeel and Ishaaq [Ibraaheem 14:39]
Whoever is given to a person as a gift, he is allowed to take his
wealth, just as he has the right to take the wealth of his slave. (al-Mughni, part
5).
In the dissertations and fatwas of the Mufti Shaykh Muhammad ibn
Ibraaheem ibn Abd al-Lateef Aal al-Shaykh, it says the following:
A father is permitted to take from his sons wealth, because of
the sayings of the Prophet
(peace and blessings of Allaah be upon him): You and
your wealth belong to your father (reported by the five and classed as saheeh
by al-Tirmidhi) and The best of what you consume is what you earn,
and your children are part of your earnings (reported by al-Tirmidhi,
al-Nisaa'i and Ibn Maajah from Aaishah). The fathers
taking from his son's earnings is subject to six conditions:
He should not take what his child needs or the loss of which would cause
harm to his child.
He should not give it to another of his children.
He should not take anything when either of them is on his deathbed.
The father should not be a kaafir when the son is a Muslim.
The wealth should exist in a tangible form.
Whatever the father takes from his son becomes his when he takes it with the appropriate
intention or a spoken statement.
This is the gist of what our fuqaha (may Allaah have mercy on
them) have said, and this is our fatwa.
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My daughter just turned 40 days old and I went to the mosque to do the traditional sajdah which is done in my home country of Pakistan. The Imam there however refused to do it because it is not in any Hadeeth. He also said that the prophet (pbuh) didn't do it and we shouldn't try to be better than him.
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Praise be to Allah.This prostration, as the imaam of the mosque
said, has no basis (in Islam). Yes, there is sujood al-shukr (prostration
of thanksgiving) which is prescribed when a new blessing comes or something
bad is warded off, but this is no longer applicable when such a long
time has passed.
-
Shaykh ‘Abd al-Kareem al-Khudayr.
If
you had done the prostration of thanksgiving when your daughter was
born safe and sound and her mother was fine, we would say that this
is good, and is an action prescribed by Islam. But allocating a specific
time of forty days, and saying that it has to be done in the mosque,
is bid’ah. May Allaah help us and you to do all that is good.
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In our village the graves have been subjected to disrespect. The graveyard has become a pathway for camels, cattle and goats, and a route for cars. Even worse than that, some people have applied to build on the graves. What is your view about this matter?
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Praise be to Allah.This is not permissible, because it is not permissible to interfere with graves in any way so long as any remains of the dead are still to be found in them. The sanctity of the dead is like the sanctity of the living. So it is not permissible to subject graves to any disrespect, whether by stepping on them, making them pathways, praying in the graveyard, or making them part of people’s dwelling-places. None of these things are allowed, unless the occupants of the graves have turned to dust and there is nothing left of their bodies. In that case, it is OK to use the graveyards for fields or houses or other purposes. But so long as any trace of the dead bodies are left, it is not permissible to use them or walk on them, because the dead Muslim came to this place before you; he got there first so he has more right to it. His sanctity when he is dead is the same as his sanctity when he was alive. When the Prophet (peace and blessings of Allah be upon him) saw a man step on a grave, he said: “If one of you were to sit on a live coal that burned his garment and reached his skin, that would be better for him than sitting on a grave.” (Narrated by Muslim, 9711; Abu Dawood, 3228). This is a warning, because of the disrespect towards that Muslim that is involved. The scholars stated that it is haraam to relieve oneself in between graves, and that it is not permitted to sit on a grave, because the Prophet (peace and blessings of Allah be upon him) said: “Do not sit on graves, and do not pray towards them.” (Narrated by Muslim, no. 972; Abu Dawood, no. 3229). We should not lean on graves, or step on them, or show any disrespect towards them; all of that is not allowed. And Allah is the Source of strength.
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I have a two part question.
First of all, I recently divorced from my husband. There were many reasons but the main
reason was that he disrespected my mother and father by talking to them very harshly not
once but several times. I figured if he could not respect my parents how could he possibly
respect me? I love my parents very much and I don't like to see them hurt. My question is
what is a husband's role in Islam in repect to his wife . Isn't he suppose to respect her
family also? Once a woman gets married does it mean that the husband is first priority and
that her parents come in second?
Secondly, I only had the Nikkah done, the rukhsati was going to be in April but I still
lost my virginity. Now I fear my ex-husband will tell this in court which will be a cause
of extreme embarassment for me in front of my parents especially my father. According to
Islam, is it wrong to lose one's virginity before rukhsati?
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Praise be to Allah.The parents have great rights, but the husband has a
greater right. It is not permissible for either party to abuse the rights of the other. If
the wife thinks that her husband has wronged her parents, she should advise him and remind
him that the aayah (interpretation of the meaning), and live with them
[wives] honourably [al-Nisa 4:19] includes treating her family well
too, because that makes her happy, and it includes not harming them, because that upsets
her. By the same token, if one or both of her parents abuse her husbands rights, she
should advise them and remind them of the seriousness of backbiting, wrongdoing and
aggression. If they order her to do something and her husband orders her to do the
opposite, then her husband takes precedence, because his rights are greater in
shareeah. This does not mean that she should forget about their rights; this is the
guideline she should follow in cases where there is a conflict.
With regard to your second question, it is not haraam according to
shareeah for a man to have intercourse with his wife after the nikaah (conclusion of
the marriage contract) and before the wedding party. Whatever happened after the nikaah is
halaal (permissible), so there is no scandal involved and no need to fear the
consequences. If a man divorces his wife after the marriage has been consummated, then she
is entitled to keep the entire mahr (dowry)
If it is possible for mediators to try to bring you back together in
accordance with shareeah and following the proper etiquette, then this is better.
And Allaah is the source of strength.
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I have very difficult question and I think this is my only hope that you can help me to find the answer.
I am a Russian Jewish girl and I know this Muslim guy for over a year. The longer we know each other, the more problems and difficulties we face. Not in the religious or cultural ways. We love each other and there is an issue of whether he can marry me or not.
He is a very good Muslim and he comes from traditional family. I am very fond of his beliefs and beliefs of his family. I was born in a very agnostic country and couldn't be properly introduced into any religion. It was forbidden. When I came to the US I started my research on different religions and found out that my beliefs do not really match all Jewish sayings. I did a lot of research on Islam and by looking at him and a couple other Muslim boys and girls, and by reading Quaran, I have a very strong feeling that I could become a good Muslim. I want to go to school to learn the culture and religion more precisely, to learn the language. I contacted the mosque and was ready to go... but I faced the issue: would I be accepted as a Muslim sister like other people who came from different religions except Jewish? Jews and Muslims are in big contradictions and I know that friendship is almost impossible. I am praying to God (in my home language - Russian), to lead me the right way to achieve my beliefs.
Please, help me to find my answers!
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Praise be to Allah.“I have a very strong feeling that I could become a good Muslim.” The way you express yourself so clearly in your message indicates that you are indeed open to the truth and have been sincerely seeking for it.
“I am praying to God (in my home language –Russian), to lead me to the right way…” What you say here, at the end of your message, makes the Muslim reader feel deeply moved by the story of a woman who has turned towards Allaah after realizing that He answers the prayers of those who call on Him and ask for guidance to the right way. Allaah says in the Qur’aan (interpretation of the meaning): “And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them, by My knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.” [al-Baqarah 2:186]. It is a good sign that your heart appears to be open to Islam. Allaah also tells us in the Qur’aan: “And whomsoever Allaah wills to guide, He opens his breast to Islam, and whomsoever He wills to send astray, He makes his breast closed and constricted, as if he is climbing up to the sky…” [al-An’aam 6:125]
Please note that Muslims who understand their religion properly will not feel any kind of reservation or resentment towards any brother or sister who embraces Islam, no matter what their origins. The fact that a new Muslim comes from a Jewish or Christian background should not be a reason for any kind of discrimination or prejudice. We will give you two examples from Islamic history of two Jews – one man and one woman – who entered Islam.
The first one is Abu Yoosuf ‘Abd-Allaah ibn Salaam (may Allaah be pleased with him). Anas (may Allaah be pleased with him) said: “When ‘Abd-Allaah ibn Salaam heard that the Messenger of Allaah (peace and blessings of Allaah be upon him) had come to Madeenah, he came to him and said, ‘I am going to ask you about three things which no one knows except a Prophet. What is the first Sign of the Hour? What is the first food that the people of Paradise will eat? And how is it that a child may resemble either his father or his maternal uncles?’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Jibreel has just now informed me about these.’ ‘Abd-Allaah ibn Salaam said, ‘He is the enemy of the Jews among the angels.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The first sign of the Hour is a fire that will gather the people together from the East to the West. The first food that the people of Paradise will eat will be the caudate (extra) lobe of fish-liver. As for the child resembling one parent or another, when a man has intercourse with his wife, if the man’s discharge precedes the woman’s discharge, the child will resemble the man, and if the woman’s discharge precedes the man’s, the child will resemble the woman.” [‘Abd-Allaah] said: ‘I bear witness that you are the Messenger of Allaah…’” (Reported by al-Bukhaari, 3082).
Al-Bukhaari also reported: “ ‘Abd-Allaah ibn Salaam came and said: ‘I bear witness that you are the Messenger of Allaah and that you have brought the truth. The Jews know that I am the best of them and the son of the best of them, and I am the most knowledgeable of them and the son of the most knowledgeable of them, so call them and ask them about me before they know that I have become Muslim, for if they know that I have become Muslim, they will say things about me that are not true.’ The Prophet (peace and blessings of Allaah be upon him) sent for them and they came to him. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to them, ‘O Jews, woe to you! Fear Allaah, for by Allaah besides Whom there is no other god, you know that I am truly the Messenger of Allaah and that I come to you with the truth, so become Muslim.’ They said, ‘We know nothing about that.’ He said it three times… He said, ‘What kind of man is ‘Abd-Allaah ibn Salaam among you?’ They said, ‘He is the best of us and the son of the best of us; he is the most knowledgeable of us and the son of the most knowledgeable among us.’ He said, ‘What would you think if he became Muslim?’ They said, ‘May Allaah protect him from that! He would never become Muslim.’ He said, ‘What would you think if he became Muslim?’ They said, ‘May Allaah protect him from that! He would never become Muslim.’ He said, ‘What would you think if he became Muslim?’ They said, ‘May Allaah protect him from that! He would never become Muslim.’ He said, ‘O son of Salaam, come out to them.’ He [‘Abd-Allaah] came out and said, ‘O Jews, fear Allaah! By Allaah besides Whom there is no other god, you know that he is the Messenger of Allaah and that he has come with the truth.’ They said, ‘You are lying!’ The Messenger of Allaah (peace and blessings of Allaah be upon him) told them to leave.” (Reported by al-Bukhaari, 3621)
This man’s Jewish origins did not prevent him from being one of those who were given the glad tidings of Paradise before they died. Sa’d ibn Abi Waqqaas (may Allaah be pleased with him) said: “I never heard the Messenger of Allaah (peace and blessings of Allaah be upon him) saying to any man who walked on the face of the earth that he would be one of the people of Paradise except for ‘Abd-Allaah ibn Salaam. Concerning him, the aayah - verse (interpretation of the meaning) ‘… and a witness from among the Children of Israel testifies that this Qur’aan is from Allaah…’ [al-Ahqaaf 46:10] was revealed.”
The Jewish woman who became Muslim was Safiyyah bint Huyay ibn Akhtab, from the Jews of Khaybar, who believed in Allaah as her Lord, Islam as her religion, and Muhammad as her Prophet.
This Jewish woman Safiyyah, who embraced Islam, became a mother for all of us Muslims, as Allaah said in the Qur’aan (interpretation of the meaning): “The Prophet is closer to the believers than their own selves, and his wives are their mothers…” [al-Ahzaab 33:6].
Anas (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) stayed between Khaybar and Madeenah for three days when he got married to Safiyyah bint Huyay, and invited the Muslims to his waleemah (wedding feast)… The Muslims said, ‘Is she one of the Mothers of the Believers or is she one of those whom his right hand possesses?’ They said, ‘If he covers her, then she is one of the Mothers of the Believers and if he does not cover her, then she is one of those whom his right hand possesses.’ When he got on his camel, he made her ride behind him, and he put a screen between her and the people.” (Reported by al-Bukhaari, 4762).
Safiyyah (may Allaah be pleased with her) was the one for whom the Prophet (peace and blessings of Allaah be upon him) came out of seclusion (I’tikaaf) especially to accompany her to her house. (The one who is in seclusion for worship is not allowed to come out except for a valid reason). ‘Ali ibn al-Husayn (may Allaah be pleased with them both) reported that Safiyyah, the wife of the Prophet (peace and blessings of Allaah be upon him) told him that she came to the Messenger of Allaah (peace and blessings of Allaah be upon him) to visit him whilst he was in I’tikaaf (seclusion) in the mosque, during the last ten days of Ramadaan. She spoke with him for a while, then she wanted to go back to her house, so the Prophet (peace and blessings of Allaah be upon him) got up and took her back… (Reported by al-Bukhaari, 1894)
According to another report: The Prophet (peace and blessings of Allaah be upon him) was in the mosque, and his wives were with him, then they left. He said to Safiyyah bint Huyay, “Don’t rush, I will go with you.” Her home was in the house of Usaamah, and the Prophet (peace and blessings of Allaah be upon him) went out with her … (Reported by al-Bukhaari, 1897).
The Prophet (peace and blessings of Allaah be upon him) used to take care of her and show compassion towards her. Anas ibn Maalik, the servant of the Messenger of Allaah (peace and blessings of Allaah be upon him) described how he took care of his wife Safiyyah on a journey: “I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) spreading his cloak for her to sit on it, then kneeling down and putting his knee for her to step on in order to get onto the camel.” (Reported by al-Bukhaari, 2081).
These examples and others make it clear that the new Muslim has his or her rightful place in Islam, regardless of whether his background is Jewish or anything else. If some Muslims reject a Jewish man or woman who has become Muslim, this is because of their ignorance and shortcomings; as far as the Islamic view is concerned, you know what it is [Islam welcomes all newcomers]. So hasten to enter Islam at once, and we are sure that you will be happy with your new life in this religion.
It only remains for us to comment on one other matter you mention in your question, which is your relationship with the Muslim man you refer to. This relationship will not be acceptable to Allaah unless it is on the basis of marriage, which Allaah has prescribed for His slaves, and which He accepts as the way for men and women to have relationships. We imagine that in your case, as you describe it, your becoming Muslim and repenting will open the doors and pave the way for you to have a proper relationship (i.e., marriage) with this Muslim man.
We ask Allaah to guide you to the truth and help you adhere to it, to give you goodness in this world and grant you the victory of Paradise in the Hereafter.
Allaah is the Guide to the Straight Path.
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If today there is a jew or a christian who believes in Alaah and that he has no partner. He believes in the prophethood of the Messenger of Allaah . But he does not rule by the Qur'aan even though he accepts it as being from Allaah, but he deems it permissible to rule by the original torah. Is he a muslim.
This needs a quick response if you can , for dawah purposes.
Jazak Allaahu Khair.
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Praise be to Allah.We sent this question to our
Shaykh ‘Abd al-Rahmaan al-Barraak, who replied as follows:
Among
the basic principles of faith are Belief in all the Books that have been
revealed from Allaah, and belief in all the Messengers. These two
principles include belief in the noblest of Books, which is the Qur’aan,
and the best of the Messengers, namely Muhammad
(peace and blessings
of Allaah be upon him), the Seal of the Messengers and the Messenger of
Allaah to all of mankind from the time when Allaah sent him until the time
when the Hour will begin. Every person from every nation must believe in
him and follow him and rule by his sharee’ah (laws). Whoever claims to
believe in him and in the Qur’aan, but does not rule according to it or
follow him in everything that he brought and believe everything he told
us, is not a Muslim or a believer. If he dies like this then he will be
one of the people of Hell. If he claims to believe in Allaah Alone, with
no partner or associate, and in all the Messengers, belief in the
Messenger and in the Qur’aan does not only mean believing that they are
true, without following them and ruling according to what they say. Many
of the Mushrikeen believed in the Messenger of Allaah
(peace and
blessings of Allaah be upon him) in their hearts, and there were those who
believed in him in their hearts and in the words they spoke, but this did
not benefit them at all, like his uncle Abu Taalib. This belief did not
help them at all when they insisted on not following. Similarly, the Jews
and Christians who knew himas
they knew their sons, and who admitted that they believed in the Messenger
(peace and blessings of Allaah be upon him), but this knowledge and
belief did not benefit them at all when they refused to follow him. They
were kaafirs and Allaah decreed their blood and their wealth to be
permissible for His Messenger
(peace and blessings of Allaah be upon
him), so he fought them, and Allaah caused him to prevail over them, and
His religion to prevail over all other religions. Allaah says
(interpretation of the meaning):
“It is He Who has sent His
Messenger (Muhammad
(peace and blessings of Allaah be upon him)) with
guidance and the religion of truth (islam), to make it superior over all
religions, even though the Mushrikoon (polytheists, pagans, idolaters,
disbelievers in the Oneness of Allaah) hate (it).” [al-Tawbah 9:33]
So
every Jew and Christian has to enter the religion of Islam which Allaah
revealed to His Prophet Muhammad
(peace and blessings of Allaah be
upon him), because the Message of Muhammad is the final Message, which
abrogates the previous religions. Allaah says (interpretation of the
meaning):
“And whoever seeks a
religion other than islam, it will never be accepted of him” [Aal
‘Imraan 3:85]
According
to a saheeh hadeeth: “By the One in Whose hand is the soul of Muhammad,
there is no one among this ummah, Jew or Christian, who hears of me than
dies without believing in that with which I have been sent, but he will be
one of the people of Hellfire.” (Reported by Muslim, 218).
On
this basis, the religion of any Jew or Christian will not be correct
unless he believes in the sharee’ah of Islam and adheres to the rulings
of the Holy Qur’aan. The Qur’aan is Muhaymin (i.e., it
testifies to the truth that is in the previous scriptures and exposes the
falsehood that has been added to them), and it abrogates the previous
Books. The Tawraat (Torah) and Injeel (Gospel) have been abrogated and
have been changed and altered. And Allaah knows best.
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What is the ruling on someone (muslim) saying lies about his other brother.i.e saying he drinks Alcohol and other sort of things.
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Praise be to Allah.Accusing a Muslim of doing an evil deed without proof is a major sin which deserves punishment. Talking about it to other people is a kind of gheebah (backbiting, gossip) which Allaah has forbidden and likened to a person eating the flesh of his dead brother, as He says (interpretation of the meaning):
“… neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allaah. Verily, Allaah is the One Who accepts repentance, Most Merciful.”[al-Hujuraat 49:12]
“Verily, those who like that (the crime of) illegal sexual should be propagated among those who believe, they will have a painful torment in this world and in the Hereafter…” [al-Noor 24:19].
Whoever slanders his brother or accuses him of an evil deed has to repent to Allaah, ask his brother’s forgiveness, and avoid everything that causes harm to a fellow Muslim. Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever believes in Allaah and the Last Day, let him say something good or else remain silent.”
(Reported by al-Bukhaari, 11/256, and by Muslim, no. 47). Abu Dharr (may Allaah be pleased with him) said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘No man accuses another of an immoral deed or kufr, but it will come back on him, if the person he accuses is not as he says he is.’” (Reported by al-Bukhari, 10/388). Accusing a Muslim of drinking wine is the same as accusing him of an immoral deed (fisq), and whoever accuses his brother of something he is not guilty of, Allaah will make him fall into the thing he of which he accused his brother. A man was brought to ‘Abd-Allaah ibn ‘Abbaas, and he was told, “This is so and so, his beard was dripping with wine.” [Ibn ‘Abbaas] said, “We were forbidden to spy on others, but if something is obvious to us, we will accept it and act accordingly.” (Reported by Abu Dawood, 4890, who said it is a saheeh hasan hadeeth).
It is not permissible for the Muslim to spy on his Muslim brother or to seek out his faults. If he accidentally sees him in a doubtful place or seeming to behave in a doubtful manner, he should not accuse him unless he sees him with his own eyes doing a wrongful action. He should advise and counsel him, then if he insists on doing that thing, and there is fear that he may harm other Muslims, or if one is asked about him for a legitimate reason, then he should tell those who have something to do with it about what he knows. But he should not broadcast it unless the person does the evil action openly, because this will only help the Shaytaan against him and stop him from repenting. And Allaah knows best.
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Am I classified as a Muhram for the wife of
my uncle after being divorced ( she is originally my grand father daughter ) .Jazaka
Allahu Khira.
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Praise be to Allah.Your grandfather’s daughter must necessarily be your
maternal aunt (khaalah) or paternal aunt (‘ammah). If she is the daughter of your
father’s father, she is your paternal aunt, and if she is the daughter of your
mother’s father, then she is your maternal aunt. If she is your aunt, whether the
sister of your father or the sister of your mother, then you are a mahram for her,
regardless of whether she is married to your uncle or not. It seems from the question that
she is the daughter of your maternal grandfather (your mother’s father).
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I have a brother wife Who has no
respect for any-one even her husband and I live with them - can I say something to her to
change her attitude . If she refuses, what shall I do? Do I give her Slam. Jazaka Allah
Khira.
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Praise be to Allah.A kind word opens the doors to people’s hearts and
removes enmity from them, and tolerance, forgiveness and sincerity restore love between
people. When a person speaks a kind word and turns a blind eye to bad treatment, he earns
people’s respect and makes the one who has done something bad apologize for his bad
behaviour or stop persisting in it. Undoubtedly some people may choose a way of dealing
with people that they themselves would not like to be dealt with, and they think that
being tough and confrontational is what will make people respect them. When a person
insists on persisting in sin, and faces harsh criticism, he finds himself lost in a
vicious circle of hatred and revenge, so he can no longer tell right from wrong or true
from false. So nobody can advise him, because whatever is said is taken as the opening of
a confrontation or a continuation of enmity, and he is always watching and waiting for
trouble. It is safer in this case to think about how we are going to deal with such a
person, so we leave him alone for a while, trying to calm his fears of criticism and being
called to account. We use some kind words, gentleness and smiles to make him feel that we
forgive him and care about him. Allaah says (interpretation of the meaning):
“… Repel (the evil) with one which is better (i.e., Allaah
ordered the faithful believers to be patient at the time of anger, and to excuse those who
treat them badly), then verily! He between whom and you there was enmity, (will become) as
though he was a close friend. But none is granted it (the above quality), except those who
are patient, and none is granted it except the owner of the great portion (of happiness in
the Hereafter, i.e., Paradise, and in this world of a high moral
character).”[Fussilat 41:35]
Leaving the person alone does not mean cutting all ties and
refraining from returning greetings or talking to him; what it does mean is avoiding
mixing with him so that we give him the opportunity to prepare himself to accept advice.
Then we can start by mentioning his good points and saying what good things we wish for
him and the hopes we have for him. Then we can give him advice (naseehah) in an
appropriate manner, without hurting his feelings, offending him or boring him. We should
do this in the hope of earning reward from Allaah, and with patience and tolerance. From
our behaviour and good treatment we should set an example to the one whom we wish to
advise. We should listen to the direction given by Allaah to His Messenger (interpretation
of the meaning):
“Show forgiveness, enjoin what is good, and turn away from the
foolish (i.e., don’t punish them).”[al-A’raaf 7:199]
Rushing to condemn and criticize without looking for the
appropriate moment usually leads to the opposite of the desired results. Humility and a
gentle approach lifts barriers and removes aggression and hostility. According to a saheeh
hadeeth narrated by ‘Ayaad (may Allaah be pleased with him), the Messenger of Allaah
(peace and blessings of Allaah be upon him) said: “Allaah has revealed to me that you
should be so humble that no one oppresses another or boasts to another.” (Reported
by Muslim, 2865).
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If I don't speak Arabic and I want to make Du'aa while I am in prayers. For example, in Tahajud while the prostration is long Can I make Du'aa in my language until I learn Arabic.
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Praise be to Allah.Yes,
it is permissible to make du’aa’ in a language other than Arabic, if
one does not speak it. But the Muslim has to learn enough Arabic to
do the acts of worship properly. And Allaah knows best.
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As-Salamu 'alaikum
In many restaurants in the West, food such as fish, potato fries, chicken are fried in large deep fat fryers.
The large fryer contains a large amount of oil.
Is it permissible to eat fish and potato fries which have been cooked in this oil, if non-halaal meat and /or pork has also been fried in it ?
And is it necessary to ask the shopkeeper whether he fries everything in the same oil, or should you not ask and just eat ?
This is a real day to day problem affecting many Muslims living in the West.
Jazakumullaahu khairan.
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Praise be to Allah.We put this question to Shaykh Muhammad ibn Saalih al-Uthaymeen, may Allaah preserve him, who replied as follows:
So long as we know that most of the food cooked in it is impure, such as dead meat or pork, then we have to ask, but if we do not know that, then we do not need to ask.
And Allaah knows best.
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i married a muslem man feb 15,
1997. i was married under islamic law and the laws of the state of virginia. i am
christain.i told him i wanted a divorce and he said he did not want it but
he would give it to me if i wanted it.i went to a lawyer and filed for divorce. he signed the waiver
and sent it back to me (he lives in new york) federal express , he said he wanted it done
fast. the paper was witnessed by a notery public.i held the papers for one week. i called him and asked him if he
wanted me to hold the paper, he said it did not matter.i sent the paper back to my lawyer and it was sent to court.the divorce was finalized nov. 2, 1999.now he says that we are not divorced.am i divorced from this man by islamic law?he belongs to the shafghy school. he is suni.
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Praise be to Allah.We put the following question to Shaykh
Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him:
Has a man agreed to divorce his wife or has he already
divorced her, if what he said was: “I agree to divorce my wife and she is now to be
considered divorced”?
He answered:
This is a divorce, and if she has completed her ‘iddah
(waiting period of three menstrual cycles following divorce) then she is free to marry
someone else. But if they have children together, I advise him to go back to her. He has
the right to take her back so long as he issued just one divorce. And Allaah knows best.
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I have a question regarding the kaffaarah mentioned in the eighty ninth ayah of sooratul Maa'idah, that the deliberate violation of an oath should be expiated by feeding ten poor persons the average of what you feed your own family, clothe them, free a slave or fast if none of these is possible. Would sending money through a relief group (Muslims serving Muslims) fulfill feeding the ten poor persons according to the standard that one feeds his own family? This is assuming that no money was extracted for administrative charges,there is money enough to feed the appropriate number of people, and that the people involved in the distribution of the food are of sound repute. If this is not acceptable what person would be acceptable as a "poor person"?
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Praise be to Allah.If you cannot find any poor person who deserves
to receive zakaah in the country where you live, there is nothing wrong
with transferring the kafaarah to another country via a trustworthy
person or group who can act as the agent of the person who is paying
the kafaarah, so that it can reach deserving people of the categories
mentioned in the aayah, under the conditions of kafaarah stated. But
paying money instead of giving what is stated is not enough. The person
who is considered to be poor or needy is the one who does not have enough
of the bare necessities.
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i was just browsing this site and I came across ur answer to the question 2537 which deals with changing surnames of womens.. as u said it is haraam... can u plz gimme a refrence from quran on that or a hadith if possilbe..?
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Praise be to Allah.It seems that what is meant in the question is a woman changing her family name to that of her husband after she gets married. This is haraam and is not allowed in sharee’ah, because it is not permissible for anyone to claim to belong to anyone other than his or her father. Allaah says (interpretation of the meaning): “Call them (adopted sons) by (the names of) their fathers, that is more just with Allaah…” [al-Ahzaab 33:5]. The Prophet (peace and blessings of Allaah be upon him) said: “Allaah has cursed the one who claims to belong to someone other than his father.”(Reported by Imaam Ahmad and others).
And Allaah knows best.
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I am going to work in offshore oil company
where I will be staying for 14days and then I will be getting a leave of 14days and it is
around 1000km from my native place so can you please tell me how many rakats I should
perform for my each prayer ?
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Praise be to Allah.The distance of travel which allows one to shorten
prayers is considered to be the distance covered by two days and two nights travel, which
is 48 Haashimi miles. This is the opinion of al-Shaafa’i, Maalik and Ahmad (Bidaayah
al-Mujtahid, 1/162; al-Majmoo’, 4/213; al-Mughni, 2/255). Their evidence for this was the hadeeth narrated by Ibn ‘Abbaas, according
to which the Prophet
(peace and blessings of Allaah be upon him) said: “O people of
Makkah, do not shorten your prayers for a distance less than four birad from Makkah
to ‘Asfaan.” (Reported by al-Daaraqutni,3/139). Some of
the scholars have calculated this in current measurements as being equivalent to
approximately eighty kilometers.
The length of time one is travelling
The Shaafa’is and Maalikis said: if he intends to stay for four
days, he should do the prayers in full, because Allaah allowed us to shorten the prayers
provided that one is moving and travelling.
They used as evidence the report narrated by al-‘Ala’ ibn
al-Hadrami that the Prophet
(peace and blessings of Allaah be upon him) said: “The
non-resident should stay in Makkah for three days after completing the rites of
Hajj.” (Reported by Ibn Maajah, 1/341).
The Hanbalis said that if he intends to stay more than
four days he should do the prayers in full. They used as evidence the hadeeth of Jaabir
(may Allaah be pleased with him) who said that the Prophet
(peace and blessings of Allaah
be upon him) came to Makkah on the morning of the fourth of Dhoo’l-Hijjah, and stayed
there on the fourth, fifth and sixth, and prayed Subh (Fajr) on the eighth day. then he
went out to Mina, and he used to shorten his prayers.
It is better for you to do your prayers in full when you are at work,
because you will be staying there for more than twenty fard prayers, meaning more than
four days, and most of the four Imaams said that the person who wants to stay in a place
for this length of time should do the prayers in full. To be on the safe side and to avoid
being subject to any blame, it is better to do the prayers in full. With regard to the
time when you are actually travelling, by land or sea or air, for the distance mentioned
in the question, then you know that the Sunnah is to shorten your prayers. And Allaah
knows best.
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, over about the last two years I have found my dreams frequently coming true. Once In my dream I was looking at the first few words of surah 3, verse 17 which I didn't know of before and only recognized once I bought a copy of The Noble Qur'an and remembered how I had seen a few long words in one line, all spaced out.
I even distinctly remember seeing the word 'walmunfiqeen' which at the time of my dream,I thought said 'munaafiqeena',subhaan Allah. At another time, I saw myself going up a kind of ramp at the beginning of which was an arrow marked 'prophets'. It led me to an interior where I felt the bodies of prophets were kept and I felt a bit scared.
What came to my mind then was that 25 prophets are mentioned in the Qur'an. And there are other dreams which I cannot all talk about now. But recently I have been seeing myself in my dreams looking at Islamic books in shops and unknown places and asking about books of Hadith.
I feel that I should be doing something for Islaam and showing my gratitude to Allah. Please advise me on what I might have to do and how might be the best way of going about it. At the moment, I am in my final year at university. Your reply is eagerly awaited.
Jazak-Allah Khair,
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Praise be to Allah.It is obvious that your dreams illustrate a strong desire to acquire the knowledge of Quran and Sunnah. It is with no doubt, the best thing a Muslim could spend his time, money and effort pursuing. A Muslim who acquires this knowledge not only benefits himself; he benefits others as well. Our Prophet salla Allah alaihi wasallam told us that Acquiring the knowledge of Quran and Sunnah is a must on every Muslim and that the Angles are so pleased with the Muslim who pursues this knowledge, they put their wings down for him. This indicates how important this issue is. Yet you should make sure that your intention in learning is solely for Allah, and not to show of or to attract attention. Your recall of the word Almunafiqeen, which means the hypocrites, might be a warning sign that you must correct your intention in all acts. Remember that Allah accepts only the deeds that are entirely done for Him alone.
Being a good learned Muslim who learns and teaches Islam to others is one of the best ways of showing your gratitude towards Allah, and Allah knows best.
Please see the answer to question # 230969 for more on how to seek knowledge.
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I wish to marry a Muslim man, (I am a
Muslim woman). We want to have a nikaah. My parents would know but his parents would not.
When we have a reception next year, can we have another more public nikaah ceremony
again--this time his parents would know about it. So is it possible to have 2 nikaah
ceremonies or is this not allowed?
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Praise be to Allah.In principle, the wedding party and waleemah should be
done at the time when the groom enters upon his bride, because one of the aims of the
waleemah is to publicize the marriage, as it is something legitimate that should be made
known, as opposed to fornication which is done in secret and is hidden – even though
nowadays some people have no shame and commit haraam deeds openly, seeing no difference
between halaal and haraam (we ask Allaah to keep us safe from that). “They are
like cattle, nay, even more astray” [al-A’raaf 7:179 – interpretation of
the meaning]. There is nothing wrong with having a second wedding party, even after
some time has passed, if there is a reason for doing so. Perhaps the person who is asking
this question wants to please his parents and not make them angry. He could just inform
his parents, without having a wedding party, or he could invite them for a meal without
having a party as such. And Allaah is the Source of strength.
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With regard to Islam, what is the soul? For
instance, who created the soul, and what limitations does it have?
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Praise be to Allah.Allaah is the Creator of all things, and the soul is
something that has been created just like everything else. The knowledge about its true
essence is something that belongs exclusively to Allaah, may He be glorified and exalted.
Allaah has kept this knowledge exclusively to Himself, as is stated in the hadeeth of
Abd-Allaah ibn Masood (may Allaah be pleased with him), who said: Whilst
I was with the Prophet
(peace and blessings of Allaah be upon him) on a farm, and he was
resting on a palm branch stripped of its leaves, the Jews passed by, and some of them said
to others, Ask him about the soul. Some of them said, What urges you to
ask him about it? Others of them said, Dont ask him in case he says
something you dislike. But they said, Ask him, so they asked him about
the soul. The Prophet
(peace and blessings of Allaah be upon him) kept quiet and did not
respond to them, and I knew that he was receiving Revelation, so I stayed where I was.
When the Revelation of the aayah was complete, he said (interpretation of the meaning): And
they ask you [O Muhammad] concerning the rooh [the spirit]. Say: The rooh: it is one
of the things, the knowledge of which is only with my Lord. And of knowledge, you
(mankind) have been given only a little. [al-Isra 17:85] (Reported
by al-Bukhaari). The rooh (soul or spirit) has been described by
Allaah in His Book and by the Messenger
(peace and blessings of Allaah be upon him) in
his Sunnah, and various verbs and adjectives have been used in conjunction with the word
rooh, such as seizing or grasping, taking (as in death), it may be
fettered or shrouded, it comes and goes, it goes up and comes down, it may be pulled out
like a hair being pulled out of dough It is obligatory (in Islam) to believe in
these attributes which are narrated in the two Revelations (i.e., the
Quraan and Sunnah), and also to realize that the soul is not like the body.
Allaah created Adam and breathed the soul into him, as is stated in the
Quraan and in the hadeeth of the Prophet
(peace and blessings of Allaah be upon
him): When Allaah created Adam and breathed the soul into him, he sneezed and said
Al-hamdu-Lillah (Praise be to Allaah). He praised Allaah by His
permission. Then his Lord said to him, May Allaah have mercy on you, O Adam. Go to
those angels, to a group of them who are sitting, and say, As-salaamu
alaykum (peace be upon you). They said, Wa alayka al-salaam
wa rahmat-Allaah (and upon you be peace and the Mercy of Allaah). Then he went
back to his Lord, who said, This is your greeting and the greeting of your
descendants amongst themselves. (Reported and classed as hasan by
al-Tirmidhi. Sunan al-Tirmidhi, 3290).
Allaah sends the angel to breathe the soul into the
foetus as was reported by Abd-Allaah ibn Masood, who said: The Messenger
of Allaah
(peace and blessings of Allaah be upon him), who is the most truthful (of human
beings) and his being truthful (is a fact) told us: The constituents of one of you
is gathered in his mothers womb for forty days, then it becomes a clot of blood
within another period of forty days. Then it becomes a lump of flesh, and forty days
later, Allaah sends His angel to it to breathe into it the soul. The angel comes with
instructions concerning four things, so the angel writes down his livelihood, his death,
his deeds and whether he will doomed or blessed. (Reported by Muslim, 1528).
The soul of the deceased is taken from the ends of the
toes towards the top of the body, and when it reaches the throat, the death rattle sounds
in the throat of the person who is about to die, and his eyes glaze over and roll upwards.
Um Salamah said: The Messenger of Allaah
(peace and blessings of Allaah be upon
him) entered upon Abu Salamah (after he had died) and his eyes were open, so he closed
them then said, When the soul is taken, the eyes follow it. (Reported
by Muslim, 1528).
The soul is met by the angels. The Prophet
(peace and
blessings of Allaah be upon him) said: The angels met the soul of a man from among
the people who came before you, and said, Did you do anything good? He said,
'I used to tell my employees to postpone collection of payment or to let off anyone who
was in difficulty. So it was said, Let him off. (Reported
by al-Bukhaari, 1935).
The soul is taken up to heaven by two angels after it is
taken (i.e., after a person dies), as was reported in the hadeeth of Abu Hurayrah who
said: When the soul of the believer is taken, it is met by two angels who take it
up (The narrator said: then he mentioned its good fragrance and scent of
musk). The people of heaven say, A good soul that has come from earth, may Allaah
bless you and the body in which you used to dwell. Then they take it up to its Lord, may
He be glorified and exalted, then He says, Roam with it until the end of the
world. When the disbelievers soul comes out (the narrator mentioned its
putrid smell and curses). The people of heaven say, An evil soul that has come from
earth, then it is said, Roam with it until the end of the world. Abu
Hurayrah said: then the Messenger of Allaah
(peace and blessings of Allaah be upon him)
put a piece of cloth over his nose, like this. (Reported by Muslim, 5119).
More information about how the soul comes out (at death)
was reported in the hadeeth of Imaam Ahmad (may Allaah have mercy on him) from
al-Bara ibn Aazib who said: We went out with the Prophet
(peace and
blessings of Allaah be upon him) for the funeral of a man from among the Ansaar, and we
reached the grave whilst it was still being dug. The Messenger of Allaah
(peace and
blessings of Allaah be upon him) sat down and we sat down around him, and it was as if we
had birds on our heads. In his hand was a stick with which he was scratching in the earth.
He raised his head and said, Seek refuge with Allaah from the punishment of the
grave, two or three times. Then he said, Verily, when the believing slave is
about to depart this world and enter the Hereafter, there come down to him angels from
heaven with white faces, as if their faces are the sun. They bring with them one of the
shrouds of Paradise and some of the perfume of Paradise. They sit with him as far as the
eye can see. Then the Angel of Death (peace be upon him) comes to him and sits by his head
and says, O pure soul, come out to the forgiveness and pleasure of Allaah.
Then his soul comes flowing out like a drop of water flowing from a cup. Then he takes the
soul, and no sooner does he seize it but they take it and place it in that shroud and
perfume. Then out of it comes the most excellent fragrance of musk to be found on the face
of the earth. Then they ascend with it and they do not pass by any group of angels but the
angels ask, Who is this pure soul? and they reply, It is So and so the
son of So and so using the best names by which he was known on earth. Then
they bring it to the lowest heaven, and ask for it to be opened, and it is opened for him.
Those who are of high rank in each heaven accompany it until they approach the next
heaven, and so it goes until it reaches the seventh heaven. Then Allaah, may He be
glorified and exalted, says: Record the book of My slave in Illiyoon (the
highest heaven) and take him back to the earth, for I created them from it, and I shall
return them to it, then I shall take them out from it again. Then his soul is
returned to his body and two angels come and make him sit up, and ask him, Who is
your Lord. He says, Allaah. They ask, What is your religion?
He says, My religion is Islam. They ask, Who is this man that was sent
amongst you? He says, He is the Messenger of Allaah
(peace and blessings of
Allaah be upon him. They ask him, What knowledge do you have? He says,
'I read the Book of Allaah and I believed in it. Then a voice will call out from
heaven, My slave has spoken the truth. Prepare for him a bed from Paradise and give
him clothes from Paradise, and open for him a door to Paradise. And he will feel its
breeze and smell its fragrance, and his grave will be widened for him as far as his eye
can see. Then a man with a handsome face, beautiful clothes and a pleasant fragrance will
come to him and say, Good news! This is the day that you were promised. He
will say, Who are you? You face looks as if it brings good news. He will say,
'I am your good deeds. (The deceased) will say, O Lord, let the Hour come so
that I may see my family and my wealth again.
When the disbelieving slave is about to depart this world and enter the
Hereafter, there come down to him angels from heaven with black faces, bringing with them
sackcloth. They sit with him as far as the eye can see. Then the Angel of Death comes to
him and sits by his head and says, O evil soul, come out to the wrath and anger of
Allaah. Then his soul disperses in his body and is dragged out like a skewer being
pulled out of wet wool. Then he takes the soul, and no sooner does he seize it but they
take it and place it in that sackcloth. Then out of it comes the most putrid stench of
rotten flesh to be found on the face of the earth. Then they ascend with it and they do
not pass by any group of angels but the angels ask, Who is this evil soul? and
they reply, It is So and so the son of So and so using the worst names
by which he was known on earth. Then they bring it to the lowest heaven, and ask for it to
be opened, and it is not opened for him. Then the Messenger of Allaah
(peace and
blessings of Allaah be upon him) recited (interpretation of the meaning):
For them the gates of heaven will not be opened, and they will not enter Paradise until
the camel goes through the eye of the needle [al-Araaf 7:40]. Then he
said, Then Allaah, may He be glorified and exalted, says: Record the book of
My slave in Sijjeen (the lowest Hell) in the lowest earth. Then his soul is cast
down. Then he recited (interpretation of the meaning): and whoever
assigns partners to Allaah, it is as if he had fallen from the sky, and the birds had
snatched him, or the wind had thrown him to a far off place. [al-Hajj 22:31]. He
said, Then his soul is returned to his body and two angels come and make him sit up,
and ask him, Who is your Lord. He says, Oh, oh, I dont know.
They ask, What is your religion? He says, Oh, oh, I dont
know. They ask, Who is this man that was sent amongst you? He says,
Oh, oh, I dont know. Then a voice will call out from heaven, He is
lying. Prepare for him a bed from Hell and open for him a door to Hell. And he will
feel its hot winds and smell its stench, and his grave will be constricted for him until
his ribs interlock. Then a man with an ugly face, ugly clothes and a horrible stench will
come to him and say, Bad news! This is the day that you were warned about. He
will say, Who are you? You face looks as if it brings bad news. He will say,
'I am your evil deeds. (The deceased) will say, O Lord, do not let the Hour
come! (Musnad al-Imaam Ahmad, 17803; this is a saheeh hadeeth).
At the end of time, Allaah will send a wind which will
take the soul of every believer, as was reported in the hadeeth of al-Nawwaas ibn
Samaan, who said: The Messenger of Allaah
(peace and blessings of Allaah be
upon him) mentioned (the coming of the Dajjaal [Antichrist] and the descent of
Eesa [Jesus], peace be upon him, and the good life and happiness of mankind at the
time of Jesus and afterwards). He said, And whilst the people are living like that,
Allaah will send a good wind which will seize them under the armpits and will take the
soul of every believer and every Muslim. The evil people will remain and they will behave
like donkeys, then the Hour will come upon them. (Reported by Muslim,
5228).
When people sleep (and sleep is the lesser
death), the soul is taken, but not completely, so the sleeper is still alive. Allaah
says (interpretation of the meaning): It is Allaah Who takes away the souls at
the time of their death, and those that die not during their sleep, He keeps those (souls)
for which He has ordained death and sends the rest for a term appointed. Verily, in this
are signs for a people who think deeply. [al-Zumar 39:42]
The Messenger of Allaah
(peace and blessings of Allaah be upon him)
advised the Muslim, when he lies down to sleep, to say: Bismika Rabbee
wadatu janbi wa bika arfauhu wa in amsakta nafsi farhamhaa wa in arsaltahaa
fahfazhaa bimaa tuhfaz bihi ibaadika al-saaliheen ( In Your name, my Lord, I lie
down, and in Your name I rise. If You should take my soul then have mercy on it, and if
You should return my soul then protect it as You protect Your righteous slaves).
When the Muslim wakes up, he should say, Al-hamdu Lillaah alladhi aafaani
fi jasadi wa radda alayya roohi wa adhina li bi dhikrihi (Praise be to Allaah
Who has restored to me my health and returned my soul and has allowed me to remember Him
). (Reported by al-Tirmidhi, 3323 He said, a hasan hadeeth).
These are a few of the aayaat and saheeh ahaadeeth which describe the
soul. Maybe you will find in them information that will guide you to the way of truth, the
Religion of Islam. Thank you for your question.
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Assalamu AlaykumWe have a rented place in our community used as a "musallah"
where we pray the five prayers and the Friday prayer. This place is not owned by the
muslim community, it is rather rented.Does this place take the rules of the Masjid or not, like do we have to
perfom Tahiyyat Al-Masjid each time we enter, can women enter the place during their
period, etc?Another thing is that we rely on selling scripts from grocery stores to
the muslims in order to cover part of the rent. This is usually done in the musallah,
where an announcement is made after the Jumu'ah prayer, and muslims come and buy them.
What is the rule on this? Is this considered as "tijarah" (or trade) that is not
allowed to be done there??Jazakum Allah kull khair
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Praise be to Allah.We put this question to Shaykh Muhammad ibn Saalih al-Uthaymeen,
may Allaah preserve him, who replied as follows:
The rulings on mosques do not apply here. This is a
musalla (prayer place), as is clear from the fact that it belongs to someone
else, and the owner could sell it. It is a musalla and not a masjid (mosque), so the
rulings on mosques do not apply to it.
Question:
Is it permissible to sell booklets and commercial announcements in it,
or is that not appropriate in a musalla?
Answer:
I think that this is not appropriate even in a musalla, because it
distracts people from remembering Allaah, and inevitably disturbs those who are praying
there.
Question:
What about menstruating women going there? Is it OK?
Answer:
Yes. If they go and stay there, there is nothing wrong with that.
Question:
Is it necessary to pray Tahiyyat al-Masjid?
Answer:
No, it is not necessary, but they should pray the usual Sunnah prayer.
Question:
Do you mean the Sunnah prayers between the two times of prayer?
Answer:
Yes.
And Allaah knows best.
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A muslim from our jamaah recently
died and his family shipped the body back to pakistan, his janaza was prayed here in new
york and again in pakistan. My question is which is the proper janaza.Jazakalla Khairan.
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Praise be to Allah.It is correct to offer the Janaazah prayer for
the deceased more than once. Both prayers are valid and it is hoped that the prayers will
be an intercession for the deceased. Ibn Qudaamah said: “If a person catches up with
the janaazah (funeral) but did not offer the prayer, he can still pray (Salaat
al-Janaazah) for the deceased. This was done by ‘Ali and Anas, may Allaah be pleased
with them, and by Sulaymaan ibn Rabee’ah, Abu Hamzah and Mu’ammar ibn Sameer.
The prayer may be offered at the graveside, and it may be repeated before the burial
either in congregation or individually. This was stated by Ahmad, who said: “There is
nothing wrong with that. It was done by a number of the Companions of the Messenger of
Allaah
(peace and blessings of Allaah be upon him).” (al-Mughni,
2/512)
In a hadeeth, Ibn ‘Abbaas said: “The
Prophet
(peace and blessings of Allaah be upon him) reached a new grave, and they formed
a row behind him, and he recited Takbeer (said “Allaahu akbar”) four
times.” (Agreed upon. Al-Bukhaari, 1319, Muslim, 1586).
Al-Sheeraazi said: “If someone comes who
has not yet offered the (funeral) prayer for him, he should do so.” (al-Muhadhdhab
, 1/134).
Both the prayers are valid, because the prayer
for the deceased may be offered more than once for a valid reason. Some of the scholars
mentioned that it is permissible for a person who missed the funeral prayer to offer the
prayer over him in his grave, up to a period of one month following his death. So those
who offered the prayer for him in Pakistan did so because they had not prayed for him
before that.
We must also point out that the Sunnah is to bury the
deceased where he died, except in cases of necessity. So if there is a Muslim graveyard in
the place where a person dies, he should be buried there. And Allaah knows best.
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Respected Sheikh,my question is, a person's relative is not performing his/her prayers(Salah),therfore he/she has left the fold of Islaam.Is it permissable to greet them? Or should they be completely ignored
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Praise be to Allah.Not performing one’s prayers
is a dereliction of the most important duty among the pillars of Islam.
Prayer is the pillar and cornerstone of the faith, and it is not permissible
under any circumstances to be lenient towards the one who is not praying.
First of all his family should advise and enjoin him to pray, then they
should boycott him and turn away from him, and not greet him with salaam,
or eat with him or sit with him, in order to point out to him the seriousness
of sin, so that he will come back to Allaah and repent. The opinions
of the scholars with regard to the one who does not pray may be summed
up under the following two headings:
1.The opinion that the one who does not pray is a kaafir, which
is the opinion narrated from ‘Umar, ‘Ali and Ibn Mas’ood (may Allaah
be pleased with them). It was also the opinion of al-Hasan, al-Sha’bi,
al-Oozaa’i, Ibn al-Mubaarak and Muhammad ibn al-Hasan; it was also reported
from Ahmad, and is indicated by the hadeeth of the Prophet
(peace and blessings of Allaah be upon him), “All that stands between
a person and kufr is his not praying.” (Reported by Muslim, Ahmad, Abu
Dawood and Ibn Maajah).
2.The opinion that the one who does not pray is not a kaafir. This
is the opinion of Abu Haneefah, Maalik, and al-Shaafa'i, and is indicated
by the hadeeth of ‘Ubaadah ibn al-Saamit, who reported that the Prophet
(peace and blessings of Allaah
be upon him) said: “There are five prayers which Allaah has prescribed
for His slave during the day and night, whoever does them and does not
wilfully neglect them, Allaah will be bound to grant him admittance
to Paradise. Whoever does not do them will have no such guarantee; if
He wills, He will punish him and if He wills, He will grant him admittance
to Paradise.” (Reported by al-Daarimi, 1531; Maalik, al-Muwatta’,
248; Ahmad, 21690).
However, according to both opinions,
if a person insists on not praying, he should be asked three times to
repent, and if he refuses, then his fate will be execution.
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I am currently a non-muslim but have been looking into the faith of Islam. I have a question concerning the five daily prayers as they would affect one's life. I understand that they are ment to be observed at very specific times of the day, and that this is compulsory. As a career, I have recently been leaning toward that of a surgeon. If one has a career such as this, which requires total concentration on the task at hand (where another's life is at stake), and which may take longer than the period of time between prayers, what does one do? It seems that in this sense the requirements of islam and the requirements of a rather noble profession are at odds. I'm wondering what a devout and knowledgeable muslim's thoughts are on the matter, and how these two lifestyles could be reconciled while still "keeping the faith." Thank you
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Praise be to Allah.Before we answer your question, we must express our appreciation for your interest in the religion of Islam and your efforts to find out the truth. You have left a false religion, Christianity, to look for the true religion, and this is a worthy attitude which indicates that you are not influenced by blind tradition and that you have freed yourself from the customs with which you were raised. Our Lord, may He be blessed and exalted, has criticized those who blindly follow falsehood, as He says (interpretation of the meaning): When it is said to them, Follow what Allah has sent down, they say, Nay! We shall follow what we found our fathers following. (Would they do that!) even though their fathers did not understand anything nor were they guided? [al-Baqarah 2:170].
Allaah described some Christian people who, when they found out about the religion of Islam and heard the Revelation that Allaah had sent to His Prophet (peace and blessings of Allaah be upon him), followed the truth and submitted themselves to Him, as Allaah says (interpretation of the meaning):
And when they (who call themselves Christians) listen to what has been sent down to the Messenger, you see their eyes overflowing with tears because of the truth they have recognized. They say, Our Lord! We believe; so write us down among the witnesses.
And why should we not believe in Allah in that which has come to us of the truth? And we wish that our Lord will admit us (in Paradise on the Day of Resurrection) along with the righteous people. [al-Maidah 5:83-84]
We must also express our appreciation of your understanding of the importance of the five daily prayers and the necessity of praying them at the right times. We would like at this point to reaffirm an important truth in the Islamic religion, which is that the One Who revealed it and prescribed its rules and chose this religion for His slaves is Allaah, may He be exalted and glorified, from Whom nothing on earth or in heaven is hidden. He is the Knower of the Unseen, He knows what was, what is and what is yet to come. He knew before He created heaven and earth that there would come a time when mankind would develop the science of medicine and that there would be doctors who carry out lengthy operations such as open heart surgery, organ transplants such as liver transplants, operations to treat cancer of the oesophagus, complicated operations to treat injuries sustained in traffic accidents, and so on. For this reason, and because Islam is suitable for all times and places, there is no conflict between Islam and scientific progress or work-related duties. Before we give a detailed answer to your question, we would like to mention the following points:
Operations of this nature are usually carried out by a team of surgeons, where assistant surgeons work alongside the main surgeons so that they can take turns when necessary.
Some operations are carried out by several doctors who play different roles assigned to them according to their specialties. It is not always the case that one doctor will do a whole lengthy procedure by himself from beginning to end. So you will see that one makes the incision, another is a heart doctor, a third is specialized in operating on blood vessels, then the first one comes back to sew up the incision at the end. In some operations, the role of the specialist does not even take up half of the entire time spent on the surgery.
The kinds of operations that take a very long time, such as ten hours or more, are very rare indeed, few and far between.
With regard to how a surgeon can do his prayers, the detailed answer is as follows:
The basic principle is that every prayer should be offered at the right time, as Allaah says (interpretation of the meaning): Verily, the prayer is enjoined on the believers at fixed hours. [al-Nisa 4:103]
If the operation is lengthy, the doctor can try to start after praying one of the prayers at the beginning of its appointed time, and try to finish before the end of the time for the following prayer, so that he offers each prayer within the allotted time.
He should try to arrange his schedule, as much as possible, in such a way that the time allotted for the surgery does not overlap the time for two prayers in a row. For example, he could start a lengthy procedure early in the morning, and continue until just before the time for Asr, so that he can pray Zuhr at the right time, and also give himself several hours to work uninterrupted. So, for example, if he begins an operation at 8.00 a.m. and finishes at 2.00 p.m., he will have six hours in which to work continuously, if he wishes.
If he can go to pray at the right time during an operation, and other members of the surgical team can do his work by taking turns, then they should do that. We wonder, if doctors need to go to the washroom during an operation, what do they do? If the surgical arrangements can take that possibility into account, and we know that some surgeons take a short rest or have a snack during the time of surgery, whilst another doctor takes over, then performing prayer is even more important than those things.
If the above is not possible, then there is nothing wrong with combining two prayers, such as joining Zuhr and Asr, and praying them at the later time, i.e., the time of Asr.
In very rare cases, when the surgery lasts for a very long time, and the time for two prayers has passed, such as when a surgeon starts before Zuhr and finishes after Maghrib, and he could not leave to do his prayers, then he should pray according to his circumstances. Indeed, he can even pray during the surgery, by starting his prayer with the words Allaahu akbar (Allaah is Most Great), reciting Quraan and tilting his head to indicate the rukoo (bowing) and sujood (prostration), as much as he can, tilting it lower for the sujood than the rukoo. This is how fighters on the front line pray when engaged in combat with the enemy during lengthy battles, or when pursuing the enemy or being pursued. He should pray according to his circumstances, and Allaah burdens not a person beyond his scope [al-Baqarah 2:286 interpretation of the meaning]. Praise be to Allaah Who does not make the religion too hard for us.
The evidence for these rulings is proven, and the sayings of the scholars regarding prayer in different circumstances is well-known and widely-disseminated in the books of Islamic fiqh (jurisprudence), which clearly indicates the flexibility of this blessed religion and its ability to deal with all the new developments in the human realm, ancient and modern. This is no wonder, for has it not been revealed by the All-Wise, Praiseworthy and All-Knowing?
Finally, we call on you to hasten to enter the religion of Islam, which guarantees happiness to the one who follows it in this world and the next, and offers answers to all problems. We are prepared to answer any questions you may have. Allaah is the Source of Strength and He is the Guide to the Straight Path.
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Sir my question is that how many times can
a wife go to her parents house in a week and what is the say of husband in this matter.
Thank-you.
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Praise be to Allah.Upholding family ties is obligatory, as Allaah says
(interpretation of the meaning):
“… fear Allaah through Whom you demand your mutual
(rights), and (and do not cut of the relations of) the wombs (kinship)…”
[al-Nisa’ 4:1]
“And give to the kindred his due and to the poor…”
[al-Isra’ 17:26]
Abu Hurayrah (may Allaah be pleased with him) reported that the
Messenger of Allaah
(peace and blessings of Allaah be upon him) said:
“Allaah created His creation, and when He had finished, al-rahm
(the tie of kinship) got up. He said, ‘What is it?’ Al-rahm said: “This is
the position of one who is seeking refuge with You from being cut off.’ He said,
‘Will you not be pleased if I should take care of the one who takes care of you, and
cut off the one who cuts you off?’ Al-rahm said, ‘Of course, O Lord.’ He
said, ‘Then it will be so.’” Abu Hurayrah quoted (interpretation of the
meaning): “Would you then, if you were given the authority, do mischief in the
land, and sever your ties of kinship?” [Muhammad 47:22]. (Reported by
al-Bukhaari, 6948)
Upholding the ties of kinship means being kind to one’s relatives,
whether by giving them material things or treating them well. The least of this is
greeting them with salaam and not forsaking them.
There is no limit in sharee’ah to the number of times a person
should visit his or her relatives, because this will differ according to people’s
circumstances, how busy they are, how close or how far away they live, and the
circumstances, employment and other commitments of the husband who is to bring his wife to
visit her family. Some wives live close to their own families, and others may live in
another city or country, all of which are factors in the matter. But the husband should
realize that it is not permissible for him to deliberately prevent his wife from visiting
her family and upholding her ties of kinship with them. By the same token, the wife should
not exhaust her husband with frequent trips and expenses that he cannot bear. She should
make requests of him commensurate with his capabilities. We ask Allaah to put all our
affairs right. May Allaah bless our Prophet Muhammad.
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i am an american lady married to an arab man and in his town, people seem to believe that when someone dies, especially if they suddenly got sick and passed away, it is because some evil "sahar" or magician
placed a spell on that person in order to make every-one believe that he/she died, and then this magician takes the "dead" person and imprisons him/her to become a slave. what is the ruling in islam concerning such beliefs? has this been heard of before?
could it really happen? as a foreigner and convert to islam, i don't know what to believe in this aspect and i am real confused. please clear this up for me.
thank you
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Praise be to Allah.What is mentioned in the question is completely wrong.
The person who dies suddenly is just like anyone else who dies, for
whatever reason: his soul leaves his body, and the soul is a matter
of the unseen which is known only to Allaah. Some groups of innovators
(followers of bid’ah) believe that when a person dies, his soul moves
to another body. This is known as tanaasukh
(transmigration of souls), and this belief is something which is known
to be essentially false according to the religion of Islam.
Shaykh
‘Abd al-Kareem al-Khudayri.
This is appalling kufr and falsehood,
and is one of the results of denying the torment of the grave. We ask
Allaah to keep us safe and sound.
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How should one behave, specially in a masjid, when the Adhaan is being called? Are we allowed to talk worldly affairs while it is being called? Are we allowed to excange "Salaam" (greetings) while it is being called?
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Praise be to Allah.Al-Haakim reported in al-Mustadrak (4/359) that Anas ibn Maalik (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: There will come a time when people will sit in circles in the mosques and they will have no concern except this world. Allaah has no need of them so do not sit with them. This is a saheeh hadeeth even though al-Bukhaari and Muslim did not narrate it. Al-Dhahabi said in al-Talkhees that it is saheeh.
This hadeeth states that this blameworthy deed is disliked, because the mosques are not built for such a purpose. Allaah commanded that mosques should be built to remember Him and to conduct prayers and acts of worship and obedience to Him, such as Itikaaf (retreat, seclusion for devotion and worship), and different kinds of dhikr such as circles for reciting Quraan and seeking knowledge.
On the other hand, there are ahaadeeth that command us to repeat the words of the adhaan after the muezzin, as a mustahabb or encouraged deed, and to set an example of how one should behave when hearing the adhaan. Some people neglect this, and do not realize how much reward they are missing out on and how much they are to blame for that. What sort of hearts must they have?! They hear the remembrance of Allaah then they turn away from Him, and it has no effect on their hearts so that they may fear Him and feel compelled to listen.
One of these ahaadeeth is that narrated by Imaam Muslim in his Saheeh (no. 384) from Amr ibn al-Aas (may Allaah be pleased with him), who said that he heard the Prophet (peace and blessings of Allaah be upon him) say: When any one of you hears the muezzin, let him say something like he says, then send blessings on me, for whoever sends blessings on me, Allaah will send blessings tenfold on him. Then ask Allaah to grant me al-waseelah, for it is a status in Paradise that only one of Allaahs slaves will attain, and I hope that I will be the one. Whoever asks for al-waseelah for me, will be granted my intercession for him.
As for giving the greeting of salaam and shaking hands, there is nothing wrong with this, for these are acts of obedience to Allaah. There is no conflict between doing these things and responding to the muezzin, because a person may do all of these things at once.
Muslims should beware of doing anything that may offend or disturb those who come to the mosque for worship. This includes disturbing those who are reading Quraan, praying or remembering Allaah in the mosque. It is an evil deed (sayiah) to disturb the people in the mosque by talking about worldly affairs, because this is offensive to them and distracts Muslims from doing acts of worship properly. Disturbing others is not allowed, even if it takes the form of reading Quraan, so how about if it takes other forms? Ahmad ibn Shuayb al-Nisaa'i reported in al-Sunan al-Kubra (5/32) under the heading Dhikr Qawl al-Nabi (peace and blessings of Allaah be upon him) Laa yajhar badukam ala badin fil-Quraan (Mentioning the statement of the Prophet (peace and blessings of Allaah be upon him), None of you should compete with one another in reciting Quraan loudly), a report from Abu Haazim al-Timaar from al-Bayaadi, that the Prophet (peace and blessings of Allaah be upon him) came out and found the people praying and reciting in loud voices. He said: The one who is praying is conversing with his Lord, so let him think about what he is saying to Him. Do not compete with one another in reciting Quraan loudly. Ibn Muhayreez (may Allaah have mercy on him) is reported to have said: Speaking in the mosque is idle talk, except for one who is praying, or remembering his Lord, or asking for help or giving help. (Musannaf Abd al-Razzaaq, part 8, Baab Kalaam Ikrimah). Ibn al-Haaj said, concerning the manners of the Muslim when he sets out for the mosque: He should intend to avoid idle talk in the mosque or talking about that which does not concern him, for there is a report that says that speaking in the mosque about anything but the deeds of the Hereafter is like fire in dry wood, it eats up hasanaat (good deeds). So he should take care to avoid that, lest he goes out to engage in trade and comes back having lost everything because of his idle talk. (al-Madkhal by Ibn al-Haaj, part 1, al-Sunnah fil-Mashiy ilal-Masjid).
And Allaah knows best. May Allaah bless our Prophet Muhammad. Praise be to Allaah, Lord of the Worlds.
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My question is in regard to
marriage. My wife is married by paper to my brother so that he can get his
citizenship. I am married to her Islamically. She is often worried that
this is Haram and we have many discussions on this topic. We need a more
clarifying answer to put this issue to rest, she is very worried.
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Praise be to Allah.If your marriage was contracted first and was done
according to the conditions of sharee’ah, then she is your wife, and
your brother’s marriage to her is invalid and does not count. He has to
repent to Allaah from what he has done, and you and your wife also have to
repent to Allaah if you helped him to do that. Let your wife rest assured
that your marriage to her is valid so long as all the conditions required
in sharee’ah were fulfilled. And Allaah is the guide to the Straight
Path.
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the children from a previous
marriage were living with me.their mother moved 400 miles away and remarried. she claims
that it is my duty to provide the children with transportation to visit her. is that true?
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Praise be to Allah.We put this question to Shaykh Muhammad ibn
Saalih al-‘Uthaymeen, may Allaah preserve him, who answered as follows:
No, that is not correct, but if Allaah has made the husband
rich and the wife’s position is average or less, then it is part of chivalry or
manliness that he should pay for that – but it is not obligatory. And Allaah knows
best.
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My husband doesn't pray 5 times a day and
constantly, I have encouraged him to do so with no avail. Since he hasn't taken heed of my
requests I have withheld myself from engaging in intercourse with him. He exclaims that my
actions are inappropriate, saying that it is blasphemous for me to use prayer as an
incentive for intercourse. Is he correct?
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Praise be to Allah.It should be known that the one who does not pray any of
the prayers and persists in not doing so, according to the Sahaabah and the majority of
scholars, is counted as a kaafir and it is not permissible to marry him or eat meat
slaughtered by him. If the husband does not pray at all, then he is taking a very serious
risk and it is not permissible for you to stay with him. You have to remind him and scare
him with this. Withholding yourself from having intercourse with him is the right thing to
do, until he starts to pray, because the one who does not pray is counted as a kaafir, as
it was reported in Saheeh Muslim from the hadeeth of Jaabir that the Prophet
(peace and blessings of Allaah be upon him) said:
All that stands between a man and shirk and kufr is his giving up
prayer. And he also said:
The covenant that separates us from them is salaah, and whoever
gives up prayer is a kaafir.
Abd-Allaah ibn Shaqeeq said: the companions of the Prophet
(peace
and blessings of Allaah be upon him) used not to count the giving up of any action as
kufr, apart from prayer. You have to warn your husband against neglecting the
prayer. If he persists, it is not permissible for you to stay with him because you are a
Muslim and he is something else. May Allaah help the Muslims to do what Allaah has
commanded and to obey Him. You have to advise and scare him, and may Allaah bring about
good for him through that.
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My question is, is writing Islamic based fictional stories which are meant for da'wah, islaahi and creating awareness among the Ummah, especially
the youth, by using the imagination, sinful in Islam?
In other words is it sinful to imagine words, ideas and situations? And what's the difference between folklore and this kind of modern writings?
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Praise be to Allah.If it is made perfectly clear that this did not really happen, and that
the story is being told just to give an example, then there is nothing wrong with that,
but one should be careful to ensure that the style, contents and goal are beneficial and
that the story helps to explain something about Islam and serves as a effective means of
teaching and guiding people. We ask Allaah to grant you strength
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Most people think that things were created from the light of Muhammad (peace and blessings of Allaah be upon him) and that his light was created from the light of Allaah. They narrate, “I am the light of Allaah and everything is from my light” and also, “The first thing that Allaah created was the light of Muhammad (peace and blessings of Allaah be upon him).” Is there any basis for this? They also narrate “I am ‘Arab without (the letter) ‘ayn, i.e., Rabb, and I am Ahmad without (the letter) meem, i.e., Ahad.” Is there any basis for this?
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Praise be to Allah.The Messenger of Allaah
(peace and blessings of Allaah
be upon him) has been described as being light from the light of Allaah. If what is meant
by this is that he himself is from the light of Allaah, then this goes against the
Qur’aan, which refers to his being human. If what is meant is that he is light in the
sense that he brought the Revelation by which whoever Allah wills of His creation is
guided, then this is correct. The committee has issued a fatwa concerning this matter, as
follows:
“The Prophet
(peace and blessings of Allaah be upon him) has
light which is the light of the message and guidance from Allaah, through which Allaah
guides whomsoever He will of His slaves. No doubt the light of the message and of guidance
comes from Allaah. Allaah says (interpretation of the meaning):
‘It is not given to any human being that Allaah should speak to
him unless (it be)by inspiration, or from behind a veil, or (that) He sends a Messenger to
reveal what He wills by His Leave. Verily, He is Most High, Most Wise.
And thus We have sent to you (O Muhammad) Roohan (an Inspiration, and a
Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made
it (this Qur’aan) a light wherewith We guide whosoever of Our slaves We will. And
verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e.,
Allaah’s religion of Islamic monotheism), --
The path of Allaah, to Whom belongs all that is in the heavens and all
that is in the earth. Verily, all the matters at the end go to Allaah (for
decision).”[al-Shura 42:51-53]
This light is not derived from the Seal of the Awliya’ as some
heretics claim. The body of the Prophet
(peace and blessings of Allaah be upon him) was
blood and flesh and bone, and so on. He was created from a father and a mother, and had no
existence before he was born. The reports which say that the first thing created by Allaah
was the light of the Prophet
(peace and blessings of Allaah be upon him), or that Allaah
grasped a handful of the light from His Face and that this handful was Muhammad
(peace
and blessings of Allaah be upon him), then He looked at it and it formed drops, and from
each of these drops He created a Prophet, or He created all of creation from the light of
the Prophet
(peace and blessings of Allaah be upon him) – all of these reports and
the like are not saheeh (authentic), and nothing like this has been narrated from the Prophet
(peace
and blessings of Allaah be upon him).”
From the fatwa quoted above, it is clear that this is a false belief.
As for the report which says “I am ‘Arab without (the
letter) ‘ayn, i.e., Rabb, and I am Ahmad without (the letter) meem,
i.e., Ahad” – the attributes of Lordship (ruboobiyah, from Rabb
meaning Lord) and Absolute Unity (Ahad meaning One) are attributes that belong
uniquely to Allaah, may He be glorified and exalted. It is not permissible for any one of
His creation to be described as “the Lord (Rabb)” or as being One (Ahad)
in absolute terms. These are attributes that belong exclusively to Allaah, and are not
used to describe the Messengers or any other human beings. May Allaah bless our Prophet
Muhammad and his family and companions.
Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah
wa’l-Ifta’ (Standing Committee for Academic Research and the Issuing of Fatwas).
Fataawa al-Lajnah al-Daa’imah, 1/310.
Question:
Is it said that Allaah created the heavens and earth for the purpose of
creating the Prophet
(peace and blessings of Allaah be upon him)? What is the meaning of
the words, “Were it not for you, the universe [lit. heavenly bodies] would not have
been created”? Is there any basis for this hadeeth (prophetic narration)? Is it saheeh (authentic) or not? Please give
us the facts.
Answer:
The heavens and earth were not created for the sake of the Prophet
(peace and blessings of Allaah be upon him). They were created for the reason mentioned by
Allaah in the aayah (interpretation of the meaning):
“It is Allaah Who has created seven heavens and of the earth
the like thereof (i.e., seven). His Command descends between them (heavens and earth),
that you may know that Allaah has power over all things, and that Allaah surrounds
(comprehends) all things in (His) Knowledge.” [al-Talaaq 65:12]
As for the hadeeth mentioned, it is falsely attributed to the
Prophet
(peace and blessings of Allaah be upon him) and has no grounds for authenticity.
May Allaah bless our Prophet Muhammad and his family and companions.
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I understand that a woman to travel by herself for the duration of a day and
a night without a mahram is haram. However the speed of air travel which takes at most 8 hours. Is it halal for a woman be dropped off at the departing airport by a mahram and picked up at the destination airport by another mahram? The total journey would be at most 10 hours.
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Praise be to Allah.It is not permissible
for a woman to travel without a mahram because of the general meaning of the
hadeeth of the Prophet (peace and blessings of
Allaah be upon him): “It is not permissible for any woman who believes
in Allaah and the Last Day to travel except with a mahram.”
And
because the purpose for the mahram being there is so that he can protect her
and take care of her, especially if any emergency arises, and travel is subject
to emergencies regardless of the length of time involved. Whatever people regard
as “travelling” is like this, and is subject to the rulings on travelling.
For
more on the rulings on mahrams, see Question # 5538
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Who do Muslims worship?
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Praise be to Allah.Before answering, we would like to express our appreciation for your interest, at such a young age, in the religion of Islam. May Allah open the door for you to find much blessing through your asking this question, and decree for you guidance such as you have never thought of. Allah [the Arabic name for the One True God – Translator] says in the Quran [the Holy Book of Islam] (interpretation of the meaning):
“This is the Guidance of Allah with which He guides whomsoever He will of His slaves…” [al-An’aam 6:88]
“And whomsoever Allah wills to guide, He opens his breast to Islam…” [al-An’aam 6:125]
With regard to this important question – who do the Muslims worship? – the answer is to be found in the Holy Quran, which is the Scripture of Islam, and in the words of the Prophet of Islam, Muhammad (peace and blessings of Allah be upon him) who received Revelation from his Lord.
Allah says (interpretation of the meaning):
“In the name of Allah, the Most Beneficent, the Most Merciful. All praises and thanks be to Allah, the Lord of the ‘Aalameen (mankind, jinns and all that exists), the Most Beneficient, the Most Merciful, the Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e., the Day of Resurrection). You (Alone) we worship, and You (alone) we ask for help (for each and every thing).” [al-Faatihah 1:1-5]
“O mankind! Worship your Lord (Allah), Who has created you and those before you so that you may become al-muttaqoon (the pious).” [al-Baqarah 2:21]
“Such is Allah, your Lord! 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, Guardian) over all things.” [al-An’aam 6:102]
“And your Lord has decreed that you worship none but Him, and that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour.” [al-Isra’ 17:23]
Muslims worship Allah [the One True God] whom all the Prophets worshipped. Allah says (interpretation of the meaning):
“Or were you witnesses when death approached Ya’qoob [Jacob]? When he said unto his sons, ‘What will you worship after me?’ They said, ‘We shall worship your God, the God of your fathers, Ibraaheem [Abraham], Ismaa’eel [Ishmael] and Is-haaq [Isaac], One God, and to Him we submit (in Islam).” [al-Baqarah 2:133]
The Muslims worship Allah and call others who follow different religions to worship Allah Alone, as Allah says (interpretation of the meaning):
“Say [O Muhammad]: ‘O People of the Scripture [Jews and Christians]: come to a word that is just between us and you, that we worship none but Allah, and we associate no partners with Him, and that none of us shall take others as lords besides Allah.’ Then, if they turn away, say, ‘Bear witness that we are Muslims.’” [Aal ‘Imraan 3:64]
It is Allah Alone Whom Nooh [Noah] (peace be upon him) called his people to worship, as Allah says (interpretation of the meaning):
“Indeed, We sent Nooh [Noah] to his people and he said: ‘O my people! Worship Allah! You have no other god but Him. Certainly, I fear for you the torment of a Great Day!’” [al-A’raaf 7:59]
It is Allah Alone whom the Messiah [Jesus] (peace be upon him) called people to worship, as Allah says (interpretation of the meaning):
“Surely they have disbelieved who say: ‘Allah is the Messiah [Jesus] son of Maryam [Mary].’ But the Messiah said: ‘O Children of Israel! Worship Allah, my Lord and your Lord.’ Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. And for the zaalimoon (polytheists and wrong-doers) there are no helpers.” [al-Maa’idah 5:73]
Allah says (interpretation of the meaning):
“And (remember) when Allah will say (on the Day of Resurrection): ‘O ‘Eesa [Jesus], son of Maryam [Mary]! Did you say unto men: ‘Worship me and my mother as two gods besides Allah?’ He will say: ‘Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in my inner-self though I do not know what is in Yours. You, only You, are the All-Knower of all that is hidden and unseen.
Never did I say to them aught except what You (Allah) did command me to say: “Worship Allah, my Lord and your Lord.” And I was a witness over them while I dwelt amongst them, but when You took me up, You were the Watcher over them, and You are a Witness to all things.’” [al-Maa’idah 5:116-117]
When Allah spoke to His Prophet Moosa [Moses] (peace be upon him), He said (interpretation of the meaning):
“Verily, I am Allah! None has the right to be worshipped but I, so worship Me, and perform al-Salaah [prayer] for My Remembrance.” [Ta-Ha 20:14]
Allah commanded His Prophet Muhammad (peace and blessings of Allah be upon him) as follows (interpretation of the meaning):
“Say [O Muhammad]: ‘O mankind! If you are in doubt as to my religion (Islam), then (know that) I will never worship those whom you worship, besides Allah. But I worship Allah Who causes you to die, I am commanded to be one of the believers.” [Yoonus 10:104]
It is Him Alone, with no partner or associate, Whom the angels worship and do not worship anyone or anything besides Him, as He says (interpretation of the meaning):
“To Him belongs whosoever is in the heavens and on earth. And those who are near Him (i.e., the angels) are not too proud to worship Him, nor are they weary (of His worship).” [al-Anbiya’ 21:19]
Everything that is worshipped instead of Allah can neither bring benefit nor cause harm, it can neither create nor provide. Allah says (interpretation of the meaning):
“Say (O Muhammad, to mankind); ‘How do you worship besides Allah something which has no power either to harm or to benefit you? But it is Allah Who is the All-Hearer, All-Knower.’” [al-Maa’idah 5:76]
“You worship besides Allah only idols, and you only invent falsehood. Verily, those whom you worship besides Allah have no power to give you provision, so seek your provision from Allah (Alone), and worship Him (Alone), and be grateful to Him. To Him (Alone) you will be brought back.” [al-‘Ankaboot 29:17]
Having explained this, we must complete the topic by asking: why should we worship Allah Alone with no partner or associate? The answer is as follows:
Firstly: because there is nothing and nobody else in the universe that deserves to be worshipped, for Allah is the Creator and Sustainer, Who has created the universe out of nothing and has bestowed so many blessings upon us. Allah says (interpretation of the meaning):
“So glorify Allah, when you come up to the evening [i.e., offer the Maghrib (sunset) and ‘Isha’ (night) prayers], and when you enter the morning [I.e., offer the Fajr (morning) prayers].
And His is all the praise and thanks in the heavens and the earth, and (glorify Him) in the afternoon [i.e., offer ‘Asr (mid-afternoon) prayer] and when you come up to the time when the day begins to decline [i.e., offer the Zuhr (mid-day) prayer].
He brings out the living from the dead, and brings out the dead from the living. And He revives the earth after its death, and thus shall you be brought out (resurrected).
And among His Signs is this, that He created you (Adam) from dust, and then [Hawwa (Eve) from Adam’s rib, then his offspring from the semen, and], - behold you are human beings scattered!
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.
And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colours. Verily in that are indeed signs for men of sound knowledge.
And among His Signs is the sleep that you take by night and by day, and your seeking of His Bounty. Verily, in that are indeed signs for a people who listen.
And among His Signs is that He shows you the lightning, by way of fear and hope, and He sends down water (rain) from the sky, and therewith revives the earth after its death. Verily, in that are indeed signs for a people who understand.
And among His Signs is that the heaven and the earth stand by His Command, then afterwards when He will call you by a single call, behold, you will come out from the earth (ie., from your graves, for reckoning and recompense).
To Him belongs whatever is in the heavens and the earth. All are obedient to Him.
And He it is Who originates the creation, then will repeat it (after it has perished), and this is easier for Him. His is the highest description (i.e., none has the right to be worshipped but He, and there is nothing comparable unto Him) in the heavens and in the earth. And He is the All-Mighty, the All-Wise.” [al-Room 30: 17-27]
Allah says (interpretation of the meaning):
“Is not He (better than your gods) Who created the heavens and the earth, and sends down for you water (rain) from the sky, whereby We cause to grow wonderful gardens full of beauty and delight? It is not in your ability to cause the growth of their trees. Is there any god with Allah? Nay, but they are a people who ascribe equals (to Him)!
Is not he (better than your gods) Who has made the earth as a fixed abode, and has placed rivers in its midst, and has placed firm mountains therein, and has set a barrier between the two seas (of salt and sweet water). Is there any god with Allah? Nay, but most of them know not.
Is not He (better than your gods) Who responds to the distressed one, when He calls Him, and Who removes the evil, generations after generations. Is there any god with Allah? Little is it that you remember!
Is not He (better than your gods) Who guides you in the darkness of the land and the sea, and Who sends the winds as heralds of glad tidings, going before His mercy (rain)? Is there any god with Allah? High Exalted be Allah above all that they associate as partners (to Him)!
Is not He (better than your so-called gods) Who originates creation, and shall thereafter repeat it, and Who provides for you from heaven and earth? Is there any god with Allah? Say: ‘bring forth your proofs, if you are truthful’
Say: ‘None on the heavens and the earth knows the unseen except Allah, nor can they perceive when they shall be resurrected.’”
[al-Naml 27:60-65]
So is there anyone or anything besides Allah that deserves to be worshipped?
Secondly: Allah did not create us except to worship Him, as He says (interpretation of the meaning):
“And I (Allah) created not the jinns and humans except that they should worship Me (Alone).” [al-Dhaariyaat 51:56]
Thirdly: No one will be saved on the Day of Resurrection except those who used to worship Allah truly and sincerely. After death Allah will resurrect His slaves and call them to account, rewarding or punishing them according to their deeds. No one will be saved on that day except for those who used to worship Allah Alone. The rest will be gathered into a Hell, a terrible fate! The Prophet of Islam, Muhammad (peace and blessings of Allah be upon him), was asked by his Companions: “Will we see our Lord on the Day of Resurrection?” He told them:
“Do you doubt that you can see the sun and the moon when the sky is clear?” We [his Companions] said, “No.” He said, “Then you should not doubt that you will see your Lord on that Day, you will see Him as you see them (the sun and moon).” Then he said, “A caller will call out, ‘Let every people go to that which they used to worship.’ So the worshippers of the cross will go with their cross, the worshippers of idols will go with their idols and the worshippers of every god will go with their gods, until there will be left those who used to worship Allah, whether they were righteous or otherwise, and a few of the People of the Book [Jews and Christians]. Then Hell will be brought and shown to them as if it is a mirage. It will be said to the Jews, ‘What did you used to worship?’ They will say, ‘We used to worship ‘Uzayr, the son of God.’ It will be said, ‘You have lied. Allah does not have a wife or son. What do you want?’ They will say, ‘We want something to drink.’ It will be said to them, ‘Drink!’ and they will fall into Hell. Then it will be said to the Christians, ‘What did you used to worship?’ They will say, ‘We used to worship the Messiah, the son of God.’ It will be said, ‘You have lied. Allah does not have a wife or son. What do you want?’ They will say, ‘We want something to drink.’ It will be said to them, ‘Drink!’ and they will fall into Hell. Then there will be left those who used to worship Allah, whether they were righteous or otherwise. It will be said to them, ‘What are you waiting for? All the people have gone.’ They will say, ‘We have separated from them and we need Him more today. We heard a caller saying that every people should follow that which they used to worship, so we are waiting for our Lord.’ He will say, ‘Al-Jabbaar [the Compeller, i.e., Allah] will come…’ And He will say, ‘I am your Lord.’ They will say, ‘You are our Lord,’ but none will speak to Him except the Prophets… then every believer will prostrate to Him.” (Reported by al-Bukhaari, no. 6886). These believers are the people of Paradise on whom shall be no fear neither shall they grieve, and they will dwell therein forever.
We hope that this matter has now become clear. In conclusion we can say nothing except that which Allah has said (interpretation of the meaning):
“Whoever goes right, then he goes right only for the benefit of his own self. And whoever goes astray, then he goes astray to his own loss…” [al-Isra’ 17:15]
Peace be upon him who follows the guidance.
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Do Islams have certain holidays that christans don't if so what are they?
What is your holy symbol like ours is the cross, do you have a specific symbol?
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Praise be to Allah.Muslims have only two Holy days to celebrate. The two
Holy days are Eid Alfitir, which follows the holy month of Ramadan, and Eid Aladha, which
is in the Hajj (holy pilgrimage) season. Muslims celebrate Eid Aladha by slaughtering a
sheep. The slaughtering of sheep is done in following the footsteps of Prophet Abraham
when he was ordered by Allah (God) to slaughter his first child, Ishmael. When he told his
son about it, his son told him to carry on with the order of Allah, and that he will be
obedient and patient. As Abraham was tempting to slaughter Ishmael, Allah gave them a big
and fat sheep to slaughter instead. The sacrificing of a sheep has become a ritual for
Muslims every year in remembrance of the obedience of Abraham and Ishmael, peace be upon
them. Our celebration of this day and the slaughtering of the sheep are in compliance with
the teachings of our Prophet Mohammad, praising and peace of Allah be upon him. Only
Muslims celebrate these two days, while at the same time, Muslims do not celebrate the
Christian holidays.
As for the symbol, Muslims worship Allah (God), therefor they reject
any kind of idol worshipping. We believe that Christians believe in the cross to be a
symbol of their God, or the so claimed Son of God. They seek blessing and protection from
this cross. Muslims seek protection and blessing only from Allah, that is why we do not
have an Islamic symbol as the Christians cross. Some Muslims have invented the
symbol of a crescent to counter the cross, but this is not authentic and it is considered
as an innovation in Islam.
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According to hadith (Muslim) there is reward for husband & wife's sexual intercourse. I heard that this reward is equivalent to merit point of 70 rakah of optional (nafl) prayer. Is it true?
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Praise be to Allah.Firstly:
If a man has intercourse with his wife, he will be rewarded for that, because he is doing something halaal and avoiding something haraam. This is what is stated in the hadeeth of the Prophet (peace and blessings of Allaah be upon him):
It was narrated from Abu Dharr that some people from among the companions of the Prophet (peace and blessings of Allaah be upon him) said to the Prophet (peace and blessings of Allaah be upon him): “O Messenger of Allaah, the rich people will get more reward. They pray as we pray, and they fast as we fast, but they give in charity from their excess wealth.” He said, “Has not Allaah given you things with which you can give charity? Every tasbeehah (saying ‘Subhaan Allaah (Glory be to Allaah)’) is a charity. Every Takbeerah (saying ‘Allaahu akbar (Allaah is Most Great)’) is a charity. Every Tahmeedah (saying ‘al-hamdu-Lillaah (praise be to Allaah)’ is a charity. Every Tahleelah (saying ‘Laa ilaaha ill-Allaah (there is no god but Allaah)’) is a charity. Enjoining what is good is a charity. Forbidding what is evil is a charity. Having intercourse (with one’s wife) is a charity.” They said, “O Messenger of Allaah, if one of us fulfils his desire, is there reward in that?” He said, “Do you not see that if he does it in a haraam way he will have the burden of sin? So if he does it in a halaal way, he will have a reward for that.”
(Narrated by Muslim, 1674)
Imaam al-Nawawi (may Allaah have mercy on him) said:
“The phrase, ‘Having intercourse is a charity’ – the word bud’ (translated here as ‘having intercourse’) may mean intercourse, or it may refer to the private part itself…
This indicates that permissible actions may become acts of worship, if there is a sincere intention. Intercourse may be an act of worship if the intention behind it is to fulfil the rights of one's wife, to treat her kindly as enjoined by Allaah, to seek a righteous child, to keep oneself or one’s wife chaste, to prevent both partners from looking towards or thinking of haraam things, and other good intentions. ‘O Messenger of Allaah, if one of us fulfils his desire, is there reward in that?’”
(Sharh Muslim, 7/92)
Secondly:
With regard to your comment that the reward is equivalent to seventy naafil prayers”
Perhaps this question about the reward for having intercourse with one’s wife comes from your reading of Imaam Nawawi’s commentary on Saheeh Muslim (Sharh al-Nawawi ‘ala Saheeh Muslim). It is a comment which we will quote below, where the shaykh (al-Nawawi – may Allaah have mercy on him) was discussing the issue of enjoining what is good and saying that it is obligatory. Then he discussed the issue of saying Tasbeeh and dhikr, which he noted is Sunnah. Then he explained that the fard act of worship is equivalent to seventy times the naafil act, and said: they reached this conclusion from a hadeeth… Then at the end of this discussion he referred to the phrase “Having intercourse…”
If this is indeed the case, then you should note that the first comment has nothing to do with what follows it. The phrase “from a hadeeth” means from some hadeeth, but Imaam al-Nawawi does not quote it. When he finishes discussing the issue of fard and naafil acts of worship, and the status of each, he then starts his discussion of the phrase “Having intercourse...” So the confusion has arisen from this juxtaposition.
This is what we think. But if you mean that the reward for fard acts of worship is equivalent to the reward for seventy naafil acts, then al-Nawawi did discuss this point and said that there was a hadeeth about it, but he did not quote it.
We know what al-Nawawi was referring to, and this is what was pointed out by al-Haafiz ibn Hajar (may Allaah have mercy on him).
Al-Haafiz said:
“Note:
In Ziyaadaat al-Rawdah, al-Nawawi narrated from the imaam of the Haramayn from some of the scholars that the reward for a fard act ofworship is seventy times more than the reward for a naafil act. Al-Nawawi said: they reached this conclusion from a hadeeth.”
The hadeeth in question was quoted by Imaam al-Nawawi in al-Nihaayah. It is the marfoo’ hadeeth of Salmaan concerning the month of Ramadaan: “Whoever seeks to draw closer to Allaah during (this month) by doing some good deeds will be like one who does an obligatory action at any other time, and one who does an obligatory action (during Ramadaan) will be like one who does seventy obligatory actions at any other time.”
This is a da’eef (weak) hadeeth which was narrated by Ibn Khuzaymah, but he was uncertain as to whether it was sound or not.
(al-Talkhees al-Habeer, 3/118)
What he meant (may Allaah have mercy on him) by saying that Ibn Khuzaymah was uncertain as to whether it was sound or not may be understood more clearly by referring to Saheeh Ibn Khuzaymah (3/191), where he includes it under the chapter heading, Baab Fadaa’il Sharh Ramadaan in sahha al-khabr (Chapter on the virtues of the month of Ramadaan, if the report is saheeh).
And the isnaad of this hadeeth includes ‘Ali ibn Zayd ibn Jad’aan, who is a da’eef (weak) narrator.
And Allaah knows best.
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i have a deaf sister who became
deaf due to cannoing at school a couple of years ago, My questions are,1.how much islamic Obligation is on someone who is completely
deaf?2. are we allowed to claim compensation from the school through
their insurance which should cover such accidents?jazakhallah khairan for your time, effort and truthful answears.
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Praise be to Allah.Firstly, so long as the deaf person is
responsible and of sound mind, he is obliged to do all the duties that he is able to
fulfil.
With regard to the second question, we put this question to
Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him, who said:
How did she become deaf?
We said: through an accident that happened at school, such as
a table or chair falling on her, which caused her to become deaf. The school considered
itself to be responsible for that.
He replied: the responsible party is the one who caused the
accident. If it happened that there is no one who can be held responsible, then it is not
permissible for her to accept the compensation.
Question:
Suppose that the school or its administration was
responsible, and it is a private school that is run for profit?
Answer:
The compensation is to be paid by the one who caused the
accident. If someone moved the table or an electrical cable and it fell on this girl, then
he is responsible and has to pay compensation.
Question:
If, according to the system in that country, the school is
obliged to pay compensation, can these people take it as per the system?
Answer:
The man is a Muslim, he cannot take people’s wealth
except in a lawful manner. And Allaah knows best.
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I like to give charity to organisations
such as Muslim aid, but my parents are against this, as they would prefer the money to be
given to relatives ( although my dad is already giving them money).Also as my parents
would prefer me to keep the money within the family can i give charity without telling
them, as one of the hadiths says that "i and all my wealth belong to my father"?
Another related question is that can my father pay zakat and the qurbani on my behalf as
he is the head of the family? Jazakhallah Khairan
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Praise be to Allah.We put the following question to Shaykh Muhammad ibn
Saalih al-‘Uthaymeen:
“I like to give my charity to charitable organizations but my
father opposes this. He prefers to give it to relatives, and wants to make me do likewise.
Does the hadeeth ‘You and your wealth belong to your father’ also mean that a
father can control his son’s charitable giving?”
He answered, may Allaah preserve him:
“The hadeeth does not mean this, except if the father wants to
take possession of the wealth himself, in which case there is nothing wrong (with him
giving it as he sees fit), provided that this is not a trick to stop his son giving
charity. But we nevertheless advise the son to give the charity to relatives, because this
is preferable.”
The father does not have the right to oblige his son to give his
charity to certain people and to prevent him from giving to others, but it is preferable
for the son to respond to his father’s wishes, so long as he is advising him to do
something good, which is upholding the ties of kinship by financial means. If the amount
of money is large and there are people who need it more than the relatives, then he could
give some of it to his relatives and some to others who are in need, or to Islamic
charitable projects. With regard to the hadeeth, “You and your wealth belong to your
father,” this was reported by Ibn Maajah (may Allaah have mercy on him) in his Sunan
from Jaabir ibn ‘Abd-Allaah, who narrated that a man said: “O Messenger of
Allaah, I have wealth and children, but my father wants to take all of my wealth for his
own needs.” He said, “You and your wealth belong to your father.” (Sunan
Ibn Maajah, no. 2282. It says in al-Zawaa’id: its isnaad is saheeh and its
men are thiqaat according to the conditions of al-Bukhaari).
See also the comments on the hadeeth etc. in Question #4282.
And Allaah knows best.
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I am seriously thinking of converting to Islam but the mosque in my town has only male muslims at it .Should I go and give my declaration or find another way?
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Praise be to Allah.Firstly, we want to congratulate you for seriously thinking about embracing Islam and entering into the true religion. May you be one of those for whom Allaah wishes good and whom He decrees will be one of those who enjoy happiness. Allaah says (interpretation of the meaning):
“And whomsoever Allaah wills to guide, He opens his breast to Islam…” [al-An’aam 6:125]
Secondly, it is not obligatory to declare your Islam at an Islamic centre, although this may be useful for some official purposes or if you need written proof of your Islam in the future. On this basis, it will be enough for you to pronounce the Shahaadatayn (the declaration of faith) and start to practise the rituals of Islamic worship, such as prayer and following what is commanded by Allaah and His Messenger. We ask Allaah to pour His blessings on you and to guide you to the straight path.
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Do you think there is any evidence that the universe has been designed by an intelligent and powerful creator?
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Praise be to Allah.We thank you for your question, and would like to answer by quoting a number of aayaat (verses) from the Book of Allaah (the Qur’aan – the scripture of Islam), then you can think to yourself about the matter and if the truth becomes clear to you, you will have no choice but to follow it.
Allaah says (interpretation of the meaning):
“Were they created by nothing, or were they themselves the creators?
Or did they create the heavens and the earth? Nay, but they have no firm Belief.
Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?”[al-Toor 52:35-37]
“Verily, the creation of the heavens and the earth, and in the alternation of night and day, and the ships which sail through the sea with that which is of use to mankind, and the water (rain) which Allaah sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed aayaat (proofs, evidences, signs) for people of understanding.”[al-Baqarah 2:164]
“It is He Who sends down water (rain) from the sky, and with it We bring forth vegetation of all kinds, and out of it We bring forth green stalks, from which We bring forth thick clustered grain. And out of the date-palm and its spathe come forth clusters of dates hanging low and near, and gardens of grapes, olives and pomegranates, each similar (in kind) yet different (in variety and taste). Look at their fruits when they begin to bear, and the ripeness thereof. Verily! In these things there are signs for people who believe.”[al-An’aam 6:99]
“And it is He Who sends the winds as heralds of glad tidings, going before His Mercy (rain), till when they have carried a heavy-laden cloud, We drive it to a land that is dead, then We cause water (rain) to descend thereon. Then We produce every kind of fruit therewith. Similarly, We shall raise up the dead, so that you may remember or take heed.”[al-A’raaf 7:57]
“Have not those who disbelieve known that the heavens and the earth were joined together as one united piece, then We parted them? And We have made from water every living thing. Will they not then believe?”[al-Anbiya’ 21:30]
“Is not He (better than your gods) Who created the heavens and the earth, and sends down for you water (rain) from the sky, whereby We cause to grow wonderful gardens full of beauty and delight? It is not in your ability to cause the growth of their trees. Is there any god with Allaah? Nay, but they are a people who ascribe equals (to Him)!”[al-Naml 27:60]
“He has created the heavens and the earth without any pillars that you see, and has set on the earth firm mountains, lest it should shake with you. And He has scattered therein moving (living) creatures of all kinds. And We send down water (rain) from the sky, and We cause (plants) of every goodly kind to grow therein.”[Luqmaan 31:10]
“See you not (O men) that Allaah has subjected for you whatsoever is in the heavens and whatsoever is in the earth, and has completed and perfected His Graces upon you, (both) apparent (i.e., Islamic Monotheism, and the lawful pleasures of this world, including health, good looks, etc.) and hidden (i.e., one’s Faith in Allaah, knowledge, wisdom, guidance for doing righteous deeds, and also the pleasures and delights of the Hereafter in Paradise, etc.)? Yet of mankind in he who disputes about Allaah without knowledge or guidance or a Book giving light!”[Luqmaan 31:20]
“And the two seas (kinds of water) are not alike, this fresh, sweet and pleasant to drink, and that saltish and bitter. And from them both you eat fresh tender meat (fish), and derive the ornaments that you wear. And you see the ships cleaving (the sea-water as they sail through it), that you may seek of His Bounty, and that you may give thanks.”[Faatir 35:12]
“Have you not seen how your Lord spread the shadow? If He willed, He could have made it still – then We have made the sun its guide [i.e., after the sunrise, it (the shadow) contracts and vanishes at noon, and then again appears in the afternoon with the decline of the sun, and had there been no sunlight, there would have been no shadow]
Then We withdraw it to Us – a gradual concealed withdrawal.
And it is He Who makes the night a covering for you, and the sleep (as) repose, and makes the day nushoor (i.e., getting up and going about here and there for daily work, etc., after one’s sleep at night or like resurrection after one’s death).
And it is He Who sends the winds as heralds of glad tidings, going before His Mercy (rain), and We send down pure water from the sky, -
That We may give life thereby to a dead land, and We give to drink thereof many of the cattle and men that We had created,”
[al-Furqaan 25:45-49]
“And it is He Who has let free the two seas (kinds of water), one palatable and sweet, and the other salt and bitter, and He has set a barrier and a complete partition between them.”
[al-Furqaan 25:53]
“And a sign for them is the dead land. We gave it life, and We brought forth from it grains, so that they eat thereof.
And We have made therein gardens of date-palms and grapes, and We have caused springs of water to gush forth therein.
So that they may eat of the fruit thereof, and their hands made it not. Will they not, then, give thanks?
Glory be to Him, Who has created all the pairs of that which the earth produces, as well as of their own (human) kind (male and female), and of that which they know not.
And a sing for them is the night. We withdraw therefrom the day, and behold, they are in darkness.
And the sun runs on its fixed course for a term (appointed). That is the Decree of the All-Mighty, the All-Knowing.
And the moon, We have measured for it mansions (to traverse) till it returns like the old dried curved date stalk.
It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.
And a sign for them is that We bore their offspring in the laden ship (of Nooh).
And We have created for them of the like thereunto, so on them they ride.
And if We will, We shall drown them, and there will be no shout (or helper) for them (to hear their cry for help) nor will they be saved,
Unless it be a mercy from Us, and as an enjoyment for a while.”
[Yaa-Seen 36:33-44]
“We created you, then why do you believe not?
Then tell Me (about) the human semen that you emit.
Is it you who create it (i.e., make this semen into a perfect human being), or are We the Creator?
We have decreed death unto you all, and We are not unable,
To transfigure you and create you in (forms) that you know not.
And indeed, you have already known the first form of creation (i.e., the creation of Adam). Why then do you not remember or take heed?
Tell Me! The seed that you sow in the ground.
Is it you that make it grow, or are We the Grower?
Were it Our Will, We could crumble it to dry pieces, and you would be regretful (or left in wonderment),
(Saying), ‘We are indeed Mughramoon (i.e., ruined, or lost the money without any profit, or punished by the loss of all that we spent for cultivation, etc.)!
‘Nay, but we are deprived!’
Tell Me! The water that you drink,
Is it you who cause it from the rainclouds to come down, or are We the Causer of it to come down?
If We willed, We verily could make it salt (and undrinkable). Why then do you not give thanks (to Allaah)?
Tell Me! The fire which you kindle,
Is it you who made the tree thereof to grow, or are We the Grower?
We have made it a Reminder (for the Hell-fire, in the Hereafter); and an article of use for the travellers (and all others, in this world).
The glorify with praises the Name of your Lord, the Most Great.
So I swear by mawaaqi’ (setting to the mansions, etc.) of the stars (they traverse),
And verily, that is indeed a great oath, if you but knew,
That (this) is indeed an honourable recital (the Noble Qur’aan).”
[al-Waaqi’ah 56:57-77]
“So glorify Allaah, when you come up to the evening [i.e., offer the Maghrib (sunset) and ‘Isha’ (night) prayers], and when you enter the morning [i.e., offer the Fajr (morning) prayers].
And His is all the praise and thanks in the heavens and the earth, and (glorify Him) in the afternoon [i.e., offer ‘Asr (mid-afternoon) prayer] and when you come up to the time when the day begins to decline [i.e., offer the Zuhr (mid-day) prayer].
He brings out the living from the dead, and brings out the dead from the living. And He revives the earth after its death, and thus shall you be brought out (resurrected).
And among His Signs is this, that He created you (Adam) from dust, and then [Hawwa (Eve) from Adam’s rib, then his offspring from the semen, and], - behold you are human beings scattered!
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.
And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colours. Verily in that are indeed signs for men of sound knowledge.
And among His Signs is the sleep that you take by night and by day, and your seeking of His Bounty. Verily, in that are indeed signs for a people who listen.
And among His Signs is that He shows you the lightning, by way of fear and hope, and He sends down water (rain) from the sky, and therewith revives the earth after its death. Verily, in that are indeed signs for a people who understand.
And among His Signs is that the heaven and the earth stand by His Command, then afterwards when He will call you by single call, behold, you will come out from the earth (i.e, from your graves, for reckoning and recompense).
To Him belongs whatever is in the heavens and the earth. All are obedient to Him.
And He it is Who originates the creation, then will repeat it (after it has perished), and this is easier for Him. His is the highest description (i.e., none has the right to be worshipped but He, and there is nothing comparable unto Him) in the heavens and in the earth. And He is the All-Mighty, the All-Wise.”[al-Room 30: 17-27]
“Is not He (better than your gods) Who created the heavens and the earth, and sends down for you water (rain) from the sky, whereby We cause to grow wonderful gardens full of beauty and delight? It is not in your ability to cause the growth of their trees. Is there any god with Allaah? Nay, but they are a people who ascribe equals (to Him)!
Is not he (better than you gods) Who has made the earth as a fixed abode, and has placed rivers in its midst, and has placed firm mountains therein, and has set a barrier between the two seas (of salt and sweet water). Is there any god with Allaah? Nay, but most of them know not.
Is not He (better than your gods) Who responds to the distressed one, when He calls Him, and Who removes the evil, generations after generations. Is there any god with Allaah? Little is it that you remember!
Is not He (better than your gods) Who guides you in the darkness of the land and the sea, and Who sends the winds as heralds of glad tidings, going before His mercy (rain)? Is there any god with Allaah? High Exalted be Allaah above all that they associate as partners (to Him)!
Is not He (better than your so-called gods) Who originates creation, and shall thereafter repeat it, and Who provides for you from heaven and earth? Is there any god with Allaah? Say: ‘bring forth your proofs, if you are truthful’
Say: ‘None on the heavens and the earth knows the unseen except Allaah, nor can they perceive when they shall be resurrected.’”
[al-Naml 27:60-65]
This is a selection of clear aayaat that include the answer to your question. We invite you to join the community of the believers and to enter the religion of Islam which Allaah has chosen as the religion for all mankind. Peace be upon those who follow true Guidance.
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Could you please tell me if a father is
allowed to talk guilt into his children, because they are not supporting him financially.
When I was still living home I used to work and give my father money. But now that I am
married I have other responsibilities and also my husband is against the idea of
supporting my father. We always argue about this.My father has his own (good) salary ,but he wants to do a lot of things
that require a lot of money, like building a house etc. (for his second wife).(He got married for the second time to have a son, and this has hurt us
and my mother very much). It felt like he was not satisfied with us (4 daughters).He is always talking like we are no good to him, saying that other
people's children are doing better than we do. This is making me very sad. I want to have
a good realtionship with him, but I always feel very uncomfortable when he starts talking
like that. Am I obliged to support my father, despite the fact that he is building
this house for his second wife and children? Are we responsible for all his borrowing from
other people to realize this?Am I allowed to go against my husband and support my father anyway? Jazaak allah!
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Praise be to Allah.You should give your father whatever will please him, provided that
this does not affect your own interests and needs. As for your husband, he has nothing to
do with your wealth that Allâh has given to you. The fact that your father wants to build
a house for his second wife, who is your mothers co-wife, does not mean that you are
not obliged to honour him, for the child and whatever he owns belong to the father. Yes,
if there is a conflict between obedience to your mother and obedience to your father, then
you must take a balanced approach, whilst giving precedence to your mother, because she
takes priority when it comes to good companionship, and her rights are greater than those
of the father. And Allâh is the source of strength.
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i need to find some useful info about shias and thier difference between us sunnis... i know this man and he loves me very much and wishes to marry me - forever not the mut aa type of marraige, however i know his bsiefs are not in line with the sunnis so i ahve discussed this wiht him and he has agreed to to research the differences - i ma hoping that this way he will be able to decide for himself which is the right path my problem is that i ma not able to find any sights whihc provide proper comparison and which do not directly accuse shias as being wwrong - i wish to talk to someone about this aaas i know there I wll be questions raised between me and this person however i need assistance and would much apreciate it if i could talk to someone or get a source where even he could study which would not make him feel as if his beiefs are being pout down - i think that telling soeone softly and nicely will amke a person more willing to listen than saying his beilefs are worng
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Praise be to Allah.We Sunnis wish all people well, and we ask Allaah to guide all those who are misled and to reward all those who obey Him. We hope that Allaah will guide those Raafidis…
The differences between the Ahl al-Sunnah (Sunnis) and the Raafidis are very great and are fundamental. For example, the Raafidis say that the Qur’aan was altered, and they condemn most of the Sahaabah (may Allaah be pleased with them) and think that they went astray; they exaggerate about their imaams and worship them, and give them precedence over the Prophets and angels; they go on pilgrimages to mashhads (shrines) and graves, where they do all kinds of actions of shirk, associating others in worship with Allaah. They also believe in hypocrisy (as a tenet of faith) and call it taqiyah (dissimulation), and they believe in al-badaa’(the notion that Allaah “changes His mind”), al-raj’ah (the Return, i.e., the raising of the dead to life again for some time in the same form as they were before) and absolute infallibility of their imaams, and in prostrating on a handful of clay…
We advise you to read "Al-Khutoot al-‘Areedah" by Muhibb al-Deen al-Khateeb [this book is available in English – Translator], or Mukhtasar al-Tuhfat al-Ithna’ ‘Ashariyyah by al-Dahlawi, or Fikrat al-Taqreeb bayna Ahl al-Sunnah wa’l-Shee’ah by Naasir al-Qaffaari.
And we advise you not to think of marrying this man… Whoever gives up something for the sake of Allaah, Allaah will compensate him with something better. We ask Allaah to make you strong and grant you a good life in this world and in the Hereafter.
We would also remind you that it is not permitted to have relationships with non-mahram men, as you will find explained clearly in Questions 2005 , 9465 And 1114 We ask Allaah to help you to do all that is good.
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There is a mosque in the USA
for which money was collected and it was built, and there is a lot of money left over. In
another area there is a mosque with a large Muslim community around it, and they are
asking for a library, school and other facilities. Some of the people in charge of the
second mosque want to take some of the money that is under the care of the people in
charge of the first mosque, and would like some advice.
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Praise be to Allah.If the first mosque for which the money was
collected has been completed and does not need the extra money, it can be used to build
extra facilities for other mosques, such as libraries, washrooms, etc, as has been stated
by the scholars in the book Al-Waqf, because this is in the same category as the
mosque for which people donated money and it is known that the donors’ aim was only
to help furnish one of the houses of Allaah. So whatever is left over can be spent on a
similar project. If there is no mosque that needs the money, it can be spent on providing
other things that serve the Muslims’ interests, such as schools, outposts, charity to
the poor and so on. And Allaah is the source of strength.
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One of the children picked up a lost watch in the Haram in Makkah, and has kept it with him until now, a period of more than four years. What should he do with it? Should he take it back to the Haram, or give its value in charity to one of the poor after checking what it is worth with a watch-seller? May Allaah reward you with the best reward.
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Praise be to Allah.In the case of property lost in the Haram, it is not permissible for anyone to take it except the one who identifies it (the owner), because the Prophet (peace and blessings of Allaah be upon him) said: “Anything that is dropped there is not permissible for anyone except the owner who identifies it.” (Agreed upon)
The person mentioned has to return the property in question to the Supreme Court in Makkah to that they can hand it over to the committee responsible for property lost in the Haram. Thus he will free himself from blame, so long as he also repents to Allaah for his shortcomings if he did not announce the lost property in the past. And Allaah is the source of strength.
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Can you tell me detailed information on the importance of saying salam and saying wa-alaikum as-salam?
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Praise be to Allah.Custom of greeting before Islam
All people have the custom of greeting one another, and every group has its own distinctive greeting that distinguishes them from other people.
The Arabs used to greet one another with the words An`im sabahan or An`imu sabahan [equivalent to Good morning, Translator], using words derived from al-ni`mah, which means good living after the morning. The idea was that because the morning is the first part of the day, if a person encounters something good in the morning, the rest of the day will be good too.
Manner of greeting among Muslims
When Islam came, Allah prescribed that the manner of greeting among Muslims should be Al-salamu ‘alaykum, and that this greeting should only be used among Muslims and not for other nations.
The meaning of salam (literally, peace) is harmlessness, safety and protection from evil and from faults.
The name al-Salam is a Name of Allah, may He be exalted, so the meaning of the greeting of salam which is required among Muslims is, May the blessing of His Name descend upon you. The usage of the preposition ‘ala in ‘alaykum (upon you) indicates that the greeting is inclusive.
Ibn al-Qayyim said in Badai' al-Fawaid (144):
“Allah, the Sovereign, the Most Holy, the Peace, prescribed that the greeting among the people of Islam should be al-salamu ‘alaykum, which is better than all the greetings of other nations which include impossible ideas or lies, such as saying, May you live for a thousand years, or things that are not accurate, such as An`im sabahan (Good morning), or actions that are not right, such as prostrating in greeting. Thus the greeting of salam is better than all of these, because it has the meaning of safety which is life, without which nothing else can be achieved. So this takes precedence over all other aims or objectives. A person has two main aims in life: to keep himself safe from evil, and to get something good. Keeping safe from evil takes precedence over getting something good.”
Importance of salam in Islam
The Prophet (peace and blessings of Allah be upon him) made spreading salam a part of faith. Al-Bukhari (12, 28 and 6236), Muslim (39), Ahmad (2/169), Abu Dawud (5494), al-Nasai, (8/107) and Ibn Hibban (505) narrated from ‘Abd-Allah ibn ‘Umar that a man asked the Messenger of Allah (peace and blessings of Allah be upon him): What is the best thing in Islam?, He said: Feeding others and giving the greeting of salam to those whom you know and those whom you do not know.
Ibn Hajar said in al-Fath (1/56):
“I.e., do not single out anybody out of arrogance or to impress them, but do it to honour the symbols of Islam and to foster Islamic brotherhood.”
Ibn Rajab said in al-Fath (1/43):
“The hadith makes the connection between feeding others and spreading salam because this combines good actions in both word and deed, which is perfect good treatment (ihsan). Indeed, this is the best thing that you can do in Islam after the obligatory duties.”
Al-Sanusi said in Ikmal al-Mu’allim (1/244):
“What is meant by salam is the greeting between people, which sows seeds of love and friendship in their hearts, as does giving food. There may be some weakness in the heart of one of them, which is dispelled when he is greeted, or there may be some hostility, which is turned to friendship by the greeting.”
Al-Qadi said in Ikmal al-Mu’allim (1:276):
“Here the Prophet (peace and blessings of Allah be upon him) was urging the believers to soften their hearts. The best Islamic attitude is to love one another and greet one another, and this is achieved by words and deeds.
The Prophet (peace and blessings of Allah be upon him) urged the Muslims to foster love between one another by exchanging gifts and food, and by spreading salam , and he forbade the opposite, namely forsaking one another, turning away from one another, spying on one another, seeking out information about one another, stirring up trouble and being two faced.
Love is one of the duties of Islam and one of the pillars of the Islamic system. One should give salams to those whom one knows and those whom one does not know, out of sincerity towards Allah; one should not try to impress other people by giving salams only to those whom one knows and no-one else. This also entails an attitude of humility and spreading the symbols of this ummah through the word of salam.
Thus the Prophet (peace and blessings of Allah be upon him) explained that this salam spreads love and brotherhood. Muslim (54), Ahmad (2/391), and al-Tirmidhi (2513) narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said:
“You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not tell you about something which, if you do it, you will love one another? Spread salam amongst yourselves.”
Al-Qadi ‘Iyad said in al-Ikmal (1/304):
“This is urging us to spread salam, as mentioned above, among those whom we know and those whom we do not know. Salam is the first level of righteousness and the first quality of brotherhood, and it is the key to creating love. By spreading salam the Muslims’ love for one another grows stronger and they demonstrate their distinctive symbols and spread a feeling of security amongst themselves. This is the meaning of Islam.
Reward for giving salam
The Prophet (peace and blessings of Allah be upon him) also explained the reward earned by the one who says salam, as was reported by al-Nasai in ‘Amal al-yawm wal-laylah (368) and al-Bukhari in al-Adab al-Mufrad (586) and by Ibn Hibban (493). They reported from Abu Hurayrah (may Allah be pleased with him) that a man passed by the Messenger of Allah (peace and blessings of Allah be upon him) whilst he was sitting with some others, and said Salam ‘alaykum (peace be upon you). The Prophet (peace and blessings of Allah be upon him) said, [He will have] ten hasanat (rewards). Another man passed by and said Salam ‘alaykum wa rahmat-Allah (peace be upon you and the mercy of Allah). The Prophet (peace and blessings of Allah be upon him) said, [He will have] twenty hasanat. Another man passed by and said Salam ‘alaykum wa rahmat-Allahi wa barakatuhu (peace be upon you and the mercy of Allah and His blessings). The Prophet (peace and blessings of Allah be upon him) said, [He will have] thirty hasanat.
Importance of returning salam
The Prophet (peace and blessings of Allah be upon him) commanded us to return salams , and made it a right and a duty. Ahmad (2/540), al-Bukhari (1240), Muslim (2792), al-Nsai in al-Yawm wal-Laylah (221) and Abu Dawud (5031) all reported that Abu Hurayrah (may Allah be pleased with him) said that the Prophet (peace and blessings of Allah be upon him) said: The Muslim has five rights over his fellow-Muslim: he should return his salams, visit him when he is sick, attend his funeral, accept his invitation, and pray for mercy for him [say Yarhamuk Allah] when he sneezes.
It is clear that it is obligatory to return salams, because by doing so a Muslim is giving you safety and you have to give him safety in return. It is as if he is saying to you, I am giving you safety and security, so you have to give him the same, so that he does not get suspicious or think that the one to whom he has given salam is betraying him or ignoring him. The Prophet (peace and blessings of Allah be upon him) told us that if Muslims are ignoring or forsaking one another, this will be put to an end when one of them gives salam. Al-Bukhari (6233) reported that Abu Ayyub (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: It is not permissible for a Muslim to forsake his brother for more than three days, each of them turning away from the other if they meet. The better of them is the first one to say salam.
For more about salam, please see these answers: 48966 , 11559 , and 31064 .
Also, please see this category: Manners of Greeting with Salam
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A wife is constantly arguing with her
husband about matters of the deen for which there are 2 legal opinions. This is upsetting
the husband and could break up the marriage.She says I can argue with you because the wives of the Prophet often
used to challenge and argue with him. However, she is often too "up-front" and
disrespectful.What advice can you offer this couple, in particular the wife?Please, answer this question as this is turning into a bad situation
between the spouses.
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Praise be to Allah.The advice we give to these two spouses is that they are
both creatures who should submit themselves to the laws of Allaah, because this is where
happiness lies. Allaah says (interpretation of the meaning):
“… And they (women) have rights (over their husbands as
regards living expenses, etc.) similar (to those of their husbands) over them (as regards
obedience and respect, etc.) to what is reasonable…” [al-Baqarah 2:228]
So both spouses must treat the other kindly. Marriage is based on
love, not on defiance or provocation, because these usually occur between enemies, and if
they happen between people who love one another, they usually cause hatred and do the
couple no good. Allaah 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…” [al-Room 30:21]
So the husband should debate with his wife in a gentle manner, and
approach her with the intention of winning her over, not of imposing his views. He should
give her room for polite debate, and he should realize that it is not right for him to
impose any view on her in a matter of fiqh that concerns her alone. He has nothing to do
with it if she is convinced of a different scholar’s opinion, and she is permitted to
follow that scholar. The wife must be aware that the husband’s rights are great, that
obeying him is obligatory and that pleasing him is part of pleasing Allaah. ‘Abd
al-Rahmaan ibn ‘Awf said: “The Messenger of Allaah SAWS (peace and blessings of
Allaah be upon him) said: ‘If a woman prays her five (daily prayers), fasts her month
(Ramadaan), guards her modesty and obeys her husband, it will be said to her, “Enter
Paradise through whichever gate of Paradise you wish.”’” (Reported
by Imaam Ahmad, 1573; Saheeh al-Jaami’, 660). The Prophet
(peace and blessings of Allaah be upon him) also said, “If I were to command anyone
to prostrate to anything other than Allaah, I would have commanded women to prostrate to
their husbands. By the One in Whose hand is the soul of Muhammad, no woman will fulfil her
duty towards her Lord unless she fulfils her duty towards her husband, and if he asks her
for herself when she is sitting on a saddle, she should not refuse him.” The phrase
“he asks her for herself” refers to the husband asking for intercourse, and the
phrase “on a saddle” refers to the saddle used for riding a camel. The hadeeth
is urging women to obey their husbands and if they cannot refuse them when they are in
this situation (i.e., about to ride off on a camel) then how can they refuse them in other
cases? (Hadeeth reported by Ibn Maajah, 1843; see also Saheeh al-Jaami’,
5239, 5295). The Prophet
(peace and blessings of Allaah be upon him) said:
“It is not right for any human being to prostrate to another; if it were right for
one human being to prostrate to another, I would have commanded women to prostrate to
their husbands because of the great rights that they have over them. By the One in Whose
hand is my soul, if a man were covered from head to foot with weeping sores oozing pus,
and his wife were to come to him and lick his sores (to clean them), this would not fulfil
the rights he has over her.’” (Reported by Imaam Ahmad, 12153; Saheeh
al-Jaami’, 7725).
If the wife obeys her husband and treats him well for
the sake of Allaah, she will earn a great reward with Allaah. By the same token, the man
has to be patient with her, treat her well, win her over and teach her what his
shar’i rights over her are.
With regard to her comment that the wives of the Prophet
(peace and
blessings of Allaah be upon him) used to argue with him a lot and challenge him, this is
not right at all. They are far above such things. They asked him to spend on them at a
time when he had nothing, and he did not have to spend more than Allaah had bestowed upon
him. Allaah says (interpretation of the meaning):
“Let the rich man spend according to his means, and the man
whose resources are restricted, let him spend according to what Allaah has given
him…”[al-Talaaq 65:7]
After this, they never repeated their demands again, may Allaah be
pleased with them.
One time, the Prophet
(peace and blessings of Allaah be upon him)
entered upon one of his wives and she gave him honey to drink. Two other wives got jealous
because he stayed there for a long time, just to drink the honey. So they agreed that each
of them would say that she could smell an unpleasant odour and would comment that the bees
that had produced this honey had eaten from a tree that was not good. The Prophet
(peace
and blessings of Allaah be upon him) was always anxious about having an unpleasant odour.
Allaah rebuked them when He said (interpretation of the meaning):
“If you two (wives of the Prophet
(peace and blessings of
Allaah be upon him), namely ‘Aa’ishah and Hafsah) turn in repentance to Allaah,
(it will be better for you), your hearts are indeed so inclined (to oppose what the
Prophet
(peace and blessings of Allaah be upon him) likes), but if you help one another
against him (Muhammad
(peace and blessings of Allaah be upon him)), then verily, Allaah
is his Mawla (Lord, or Master, or Protector, etc.), and Jibreel, and the righteous among
the believers, - and furthermore, the angels – are his helpers.” [al-Tahreem
66:4]
So they never did such a thing again, may Allaah be pleased with
them. So how can this woman forget about the good deeds of the Mothers of the Believers
and their good treatment of the Prophet
(peace and blessings of Allaah be upon him),
which are so well known, and fail to follow their example in this, then try to use as
evidence the mistakes which some of them made, which were corrected by Allaah, and which
they never did again?
May Allaah help you both to do that which He loves and which pleases
Him, and may He reconcile between you.
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I am muslim. I have to ask a question about
my friend who is being forced to marry someone by her parents. She wanted to marry someone
else. The guy who she is being forced to marry is more educated and wealthy than the one
who she wanted to marry. Her parents has disapproved of her choice and they are forcing
her to marry that guy. The guy who she likes is also muslim and very much devoted into
islam. But just because the society would not talk about them they don't like the guy who
she loves. Any suggestions??
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Praise be to Allah.It is not permissible for a woman to be made to marry
someone she does not want. The Messenger of Allaah
(peace and blessings of Allaah be upon
him) said: A previously-married woman should not be married without being consulted,
and a virgin should not be married without asking her permission. They said, O
Messenger of Allaah, how is her permission given? He said, By her
silence. (Reported by al-Bukhaari, 6455).
Aaishah reported that a girl came to her and
said, My father married me to his brothers son in order to raise his social
standing, and I did not want this marriage [I was forced into it].
Aaishah said, Sit here until the Prophet
(peace and blessings of Allaah
be upon him) comes. The Messenger of Allaah
(peace and blessings of Allaah be upon him)
came and she told him about the girl. The Prophet
(peace and blessings of Allaah be upon
him) sent for her father, then he gave the girl the choice of what to do. She said,
O Messenger of Allaah, I have accepted what my father did, but I wanted to prove
something to other women. (Reported by al-Nisaai, 3217).
So, both the guardian and the woman must agree to the
marriage. With regard to your request for our advice regarding the problem mentioned in
the question, so long as this marriage has taken place, it is better for the woman to try
to keep it going as much as she can, and to try to accept this husband. She should seek
reward through pleasing her parents and also try to reform her husband through a gentle
approach and praying for guidance for him. And Allaah is the Source of Strength.
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A good man was travelling and
he found an amount of cash on the road, but could not find the owner. He is asking what he
should do with it.
|
Praise be to Allah.He has to make announcements about it in the
places where people gather in the cities or towns at either end of the route where he
found the money, and elsewhere (for example, he can put announcements in gas stations and
police stations along the route), and wherever he thinks the owner may live. If a year
goes by without him finding the owner, the money becomes his and he can keep it until he
finds the owner, or he can give it in charity on his behalf. If he finds the owner after
that, he should tell him what he did. If the owner accepts that he gave it in charity,
that is fine, but if he objects then the finder should compensate him, and then he (the
finder) will have the reward for giving charity. Or the finder can keep it with the rest
of his money and give it back to the owner when he finds him.
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I was womndering if it is true that there is no evidence that there is
no trace of a Qu'ran being written in the 7 th century
|
Praise be to Allah.This is a false and incorrectstatement made by those who try to find faults with
Islam so as to put people off this religion. It is sufficient to know that
Allaah has guaranteed to preserve the Qur’aan, as He says
(interpretation of the meaning):
“Verily,
We, it is We Who have sent down the Dhikr (i.e. the Qur’aan) and surely,
We will guard it (from corruption).” [al-Hijr 15:9]
Moreover, the fact that the transmission
of the Qur’aan by memory and in writing was mutawaatir – narrated by
groups to groups [to such anextent
that so many people could not conceivably have agreed upon a lie] – is
well known to anyone who has the slightest acquaintance with Islamic
knowledge, especially knowledge of recitations and reciters.
There are still many people nowadays who
have learned the Qur’aan orally, with isnaads directly going back to the
Prophet
(peace and blessings of Allaah be upon him).
One of the miracles of Allaah’s
protection of the Qur’aan is the fact that those who try to tamper with
it are always found out.
The point is, everything that was
revealed to the Prophet
(peace and blessings of Allaah be upon him)
was written down in front of him straight away, and some of the Sahaabah
had masaahif (written copies
of the Qur’aan). After the death of the Prophet
(peace and
blessings of Allaah be upon him), thefirst khaleefah, Abu Bakr al-Siddeeq (may Allaah be pleased with
him) gathered the Qur’aan inwritten
and kept it. Then the third khaleefah, ‘Uthmaan ibn ‘Affaan (may
Allaah be pleased with him) compiled it in mus-hafs that were based on the
mus-haf compiled by Abu Bakr, in addition to what had been memorized.
When
we realize that the Qur’aan was written down and compiled by the
Sahaabah, and ‘Uthmaan sent copies of the Mus-haf during his reign to
all the main centres of Islam, so that it would be a reference for them,
and there were no disputes concerning them, then how can we say that there
is no written trace of the Qur’aan in the seventh century? Moreover,
there are several ancient manuscripts of the Qur’aan in libraries and
museums which bear visible testimony to the fact that nothing has been
changed in the Book of Allaah. Allaah says (interpretation of the
meaning):
“And
verily, it is an honourable well‑fortified respected Book (because
it is Allaah’s Speech, and He has protected it from corruption).
Falsehood cannot come to it from before it or behind it, (it is) sent down
by the All‑Wise, Worthy of all
praise (Allaah).” [Fussilat 41:41-42]
And Allaah knows best.
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I understand that plucking the eybrows is prohibited in Islam. I have the following questions. 1) Can the eybrow hairs be trimmed? 2) Can the eybrow hairs be lightened in color (for example from brown to blond)?
Please provided daleel.
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Praise be to Allah.Namas is the word used to describe plucking the eyebrows. According to a saheeh hadeeth, the Prophet (peace and blessings of Allah be upon him) said: “The woman who plucks facial hair and the woman who has this done are cursed.” (Reported by al-Bukhari and Muslim).
Namas means plucking the hair, or it was said that it means plucking the facial hair. “The woman who plucks facial hair” is the woman who removes hair from her own face or the face of another woman. “The woman who has this done” refers to a woman who plucks hair from her own face or tells another woman to do this for her. Minmaas refers to tweezers, the tool used to remove a thorn. When a woman removes hair from her face, this can also be done by using a thread. This also includes thinning the eyebrows.
The fuqaha’ agreed that plucking the eyebrow hair is included in the removal of facial hair, which is forbidden because of the hadeeth: “Allah has cursed the women who pluck their facial hair and the women who have this done.”
The majority of fuqaha’ said that removing facial hair other than the eyebrows is also included in Namas, and the fuqaha’ agreed that the prohibition on Namas in the hadeeth should be understood to mean that it is haraam.
Removing facial hair is also forbidden for men. (Al-Mawsoo’ah al-Fiqhiyyah, part 14, Tanammus).
Al-Haytami said: as for removing some of the eyebrow hairs if they have grown long, I do not see anything wrong with this according to our companions, but it should be makrooh because it is changing the creation of Allah, may He be glorified and exalted. Nothing concerning this was narrated so it should be makrooh. (Al-Fatawa al-Kubra by Ibn Hajar al-Haytami, part 4, Baab al-‘Aqeeqah).
If the eyebrows have grown so long that they are troublesome or causing harm such as preventing one from seeing properly, then the part that is causing the problem may be trimmed.
With regard to dyeing the eyebrows or a part of them with a blonde colour or a colour similar to that of the skin, there is nothing wrong with this, as was stated in a fatwa issued by our Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allah ibn Baz (may Allah have mercy on him and raise his status). He also stated in a fatwa that it is permissible to remove hair growing between the eyebrows because this is not part of them, but he stated that it is not permissible to trim the eyebrows if they are not troublesome or causing harm.
And Allah knows best
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I bought some goods from a
person on the basis that I would pay him for them afterwards. Then I travelled and when I
came back, I found out that he had left, and I could not find out where he is now. I left
my address with his friends, but he has never got in touch. What should I do?
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Praise be to Allah.You have to ask the people who know him and
make the effort to find out where he is, then send the money to him, or else go and see
him and give him what is due to him, because the Prophet
(peace and blessings of Allaah
be upon him) said: “Every Muslim is sacred to another Muslim in his blood, his wealth
and his honour.” It is not permissible for you to take the matter lightly. If you are
unable to find him, then give the money in charity on his behalf, with the intention of
repaying him too. If you then find him, then give him the choice between getting what is
owed to him, in which case you will have the reward of giving in charity, or accepting the
fact that you gave it in charity, in which case the reward will be his. Allaah says
(interpretation of the meaning):
“So keep your duty to Allaah and fear Him as much as
you can” [al-Taghaabun 64:16]
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286]
Shaykh Ibn Baaz (may Allaah have mercy on him).
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What are the things that Allaah taught
to Adam?
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Praise be to Allah.Imaam Ibn Katheer (may Allaah have mercy on him) said in
his Tafseer (1/256, ed. by Abu Ishaaq al-Huwayni), commenting on the aayah
(interpretation of the meaning): “And He taught Adam all the names (of
everything)…” [al-Baqarah 2:31]
“The correct view is that He taught him the names of all things,
what they are, and their qualities, right down to the noiseless fart, i.e., the names and
qualities of all things, great and small. Thus al-Bukhaari said in his commentary on this
aayah in Kitaab al-Tafseer in his Saheeh, and Ibn Katheer mentioned
al-Bukhaari’s isnaad from Anas, that the Prophet
(peace and blessings of Allaah be
upon him) said: ‘The believers will assemble on the Day of Resurrection and will say,
‘Let us ask somebody to intercede for us with our Lord.’ So they will go to Adam
and say, ‘You are the father of all the people. Allaah created you with His own
Hands, and ordered the angels to prostrate to you, and taught you the names of all
things…’” This indicates that Allaah taught him the names of all created
things, which is why He then said (interpretation of the meaning): “… then He
showed them to the angels” [al-Baqarah 2:31] – i.e., the objects whose names
He had taught to Adam.”
Al-Haafiz ibn Hajar listed various opinions on this topic in al-Fath
(8/10), where he said, “There was some dispute as to the meaning of the
‘names.’ It was suggested that this referred to the names of his offspring, or
the names of the angels, or the names of the different species – without going into
details, or the names of everything on earth, or the names of all things, even a
platter.”
Imaam al-Shawkaani said in Fath al-Qadeer (1/64): “The
‘names’ are phrases or expressions, and what is meant is the names of the
objects whose names Allaah taught him. This is the opinion of the majority of scholars,
and this is the true meaning of the word ism (name). This is confirmed by the word all
(all the names), which indicates that He taught him all the names and did not omit
anything, no matter what it was.”
And Allaah knows best.
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What is the meaning of silat al-rahm (upholding the ties of kinship)?
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Praise be to Allah.Islam calls for the upholding of the ties of kinship because of the great effect that this has on achieving social cohesion and perpetuating cooperation and love among the Muslims. Upholding the ties of kinship is a duty because Allah says (interpretation of the meaning):
“… and fear Allah through Whom you demand your mutual (rights), and (do not cut the relations of ) the wombs (kinship)…” [al-Nisa’ 4:1]
“And give to the kindred his due and to the miskeen (poor)…” [al-Isra’ 17:26]
Allah has warned us against cutting the ties of kinship (interpretation of the meaning):
“And those who break the Covenant of Allah, after its ratification, and sever that which Allah has commanded to be joined (i.e., they sever the bond of kinship and are not good to their relatives), and work mischief in the land, on them is the curse (i.e., they will be far away from Allah’s Mercy); And for them is the unhappy (evil) home (i.e., Hell).” [al-Ra’d 13:25]
What punishment could be worse than the curse and the evil home that awaits those who sever the ties of kinship ? They deny themselves the reward for upholding the ties of kinship in the Hereafter, in addition to denying themselves much good in this world, which is a long life and ample provision. The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever would like his rizq (provision) to be increased and his life to be extended, should uphold the ties of kinship.” (Reported by al-Bukhaari, 5986 and Muslim, 2557). Abu Hurayrah (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Allah created the universe, and when He had finished, kinship (al-rahm) stood up and said, “This is the standing up of one who seeks Your protection from being cut off.” Allah said, “Yes, would it please you if I were to take care of those who take care of you and cut off those who cut you off?” It said, “Of course.” Allah said, “Then your prayer in granted.”’” The Prophet (peace and blessings of Allah be upon him) said, “Recite, if you wish (interpretation of the meaning): ‘Would you then, if you were given the authority, do mischief in the land, and sever your ties of kinship? Such are they whom Allah has cursed, so that He has made them deaf and blinded their sight.’ [Muhammad 47:22-23].” (Saheeh Muslim bi Sharh al-Nawawi, 16/112).
Once we understand this, we need to ask: who is the one who upholds the ties of kinship? This was explained by the Messenger (peace and blessings of Allah be upon him) when he said: “The one who maintains a relationship with his relatives only because they maintain a relationship with him is not truly upholding the ties of kinship. The one who truly upholds those ties is the one who does so even if they break off the relationship.” (Reported by al-Bukhaari, 5645).
If the relationship is merely one of returning favours and giving like in return for like, and not taking the initiative, then this is not upholding the ties of kinship, it is only responding in kind. Some people follow the principle of giving a gift in return for a gift, and visiting in return for a visit, so if someone does not give them a gift, they do not give him a gift, and if he does not visit them, they do not visit him. This is not what is meant by upholding the ties of kinship at all, and this is not what is required by Islam. This is merely responding in kind, it is not the higher degree which Islam urges us to reach. A man said to the Messenger of Allah (peace and blessings of Allah be upon him), “I have relatives with whom I try to keep in touch, but they cut me off. I treat them well, but they abuse me. I am patient and kind towards them, but they insult me.” The Prophet (peace and blessings of Allah be upon him) said, “If you are as you say, then it is as if you are putting hot dust in their mouths. Allah will continue to support you as long as you continue to do that.” (Reported by Muslim with commentary by al-Nawawi, 16/115). Who could bear to put up with hot dust? We seek refuge with Allah from cutting off the ties of kinship.
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I intend to go for Hajj this year, if Allah wills, and I want to travel from Riyadh to Jeddah by air. When exactly should I enter ihram?.
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Praise be to Allah.Your meeqaat in this case is Qarn al-Manaazil, which nowadays is called al-Sayl al-Kabeer.
The one who passes by the meeqaat has to enter ihram from that point. If he does not pass it then he has to enter ihram when he comes in line with it on land, on the sea or in the air. So you have to enter ihram when the plane comes in line with it. As the plane will pass the meeqaat quickly, there is nothing wrong with entering ihram a little before that, in order to be on the safe side.
Shaykh Ibn Jibreen said:
If there is no meeqaat on a person’s route, he should enter ihram when he comes in line with the nearest place to it, whether he is coming by land, by sea or by air. Airplane passengers should enter ihram when they come in line with the meeqaat or, to be on the safe side, before they reach it, so that they will not pass it before entering ihram. Whoever enters ihram after passing the meeqaat has to offer a sacrifice. and Allah knows best.
Fatawa Islamiyyah, 2/198
From Fatawa al-Lajnah al-Daa’imah:
Jeddah is not a meeqaat for Hajj or ‘Umrah, except for its citizens and residents, and for those who come to it for a reason other than Hajj or ‘Umrah, then decide to go for Hajj or ‘Umrah. But those who have a meeqaat before Jeddah, such as Dhu’l-Hulayfah for the people of Madeenah and places beyond, or who come in line with it on land or in the air, or al-Jahfah for those who live there, or who come in line with it on land, on the sea or in the air, or such as Yalamlam as well, have to enter ihram from their own meeqaat or when they come in line with it in the air or on the sea or on land.
Fatawa al-Lajnah al-Daa’imah. 11/130
The evidence for entering ihram from a point that is in line with the meeqaat is the report narrated by al-Bukhaari (1458) from Ibn ‘Umar (may Allah be pleased with him) who said: When these two cities – meaning Kufa and Basrah – were conquered, they came to ‘Umar and said, “O Ameer al-Mu’mineen, the Messenger of Allah (peace and blessings of Allah be upon him) defined the meeqaat for the people of Najd as being Qarn, but it is out of our way, and if we want to go to Qarn it is too difficult for us.” He said, “Look for a place on your route that is in line with it,” and he defined Dhaat ‘Irq for them (as their meeqaat).
Al-Haafiz ibn Hajar said in Fath al-Baari (3/389):
“Look for a place that is in line with it” means find a place that is parallel with the meeqaat and make that your meeqaat.
It should be noted that it is not Sunnah to enter ihram before reaching the meeqaat, because this is not what the Prophet (peace and blessings of Allah be upon him) did, and the best of guidance is the guidance of Muhammad (peace and blessings of Allah be upon him). But if a person is in a plane and cannot stop at the place that is in line with the meeqaat, then he may do what he thinks is more on the safe side so that he will not pass the meeqaat without being in ihram.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
It was not narrated from any of those who performed Hajj with the Messenger of Allah (peace and blessings of Allah be upon him) that they entered ihram before Dhu’l-Hulayfah. If there was no meeqaat they then they would enter ihram before it, so this would be more difficult and would bring a greater reward.
Fath al-Baari, 3/387.
And Allah knows best.
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A man had his beard shaved, and said (to
the barber), “I will pay you later, I owe you.” Then Allaah guided him and he
began to follow the Islamic rulings [i.e., he grew a beard]. Should he pay the barber or
not?
|
Praise be to Allah.We put this question to Shaykh Muhammad ibn Saalih
al-‘Uthaymeen, may Allaah preserve him, and he answered as follows:
He should tell him: “I am not going to give you the money, because
it was (in payment for) a haraam deed,” and he should give it away in charity. And
Allaah knows best.
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