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Topic: F
Faasiq (evildoer) leading the prayer
Question 94875: Sometimes, my brother (blood related)leads me in prayer, when we get together. He is elder than me by 18 years difference. However, he misses a few prayers, due to work, and listen to music. Is it all...
Question 94875: Sometimes, my brother (blood related)leads me in prayer, when we get together. He is elder than me by 18 years difference. However, he misses a few prayers, due to work, and listen to music. Is it allowable for me to pray behind him. Or do I have the right to request that I should lead, if we want to pray together?
Answer:
Praise be to Allah.
Praise be to
Allaah.
In
the case of the obligatory prayer, it is obligatory for you to offer
it in the mosque in congregation, if the mosque is nearby. So you should
respond to the muezzin when he says �Come to prayer,� and head for the
house of Allaah. With regard to praying behind an evildoer, the most
correct view is that it is valid to pray behind him even though he appears
to be an evildoer. The evidence for that is as follows:
1
� The general applicability of the hadeeth of the Prophet
(peace and blessings of Allaah be upon him): �The people should be led
in prayer by the one who is most versed in the Book of Allaah�� (Saheeh
Muslim, al-Masaajid wa Mawaa�id al-Salaah, 673)
2 � The Sahaabah (may Allaah be pleased with them)
used to pray behind al-Hajjaaj, and al-Hajjaaj was known to be an evildoer.
3
� From a logical point of view, everyone whose prayer is valid is acceptable
as a imaam to lead the prayers. There is no evidence to suggest differentiating
between the validity of a person�s prayer and the validity of a person�s
leading the prayer.
al-Sharh
al-Mumti�
by Ibn �Uthaymeen, 4/307
There
is another view: some of the fuqahaa� say that prayer offered behind
an evildoer is not valid, but those who say this do not have any sound
evidence to support this view.
No
doubt it is better for you to lead the prayer instead of your brother,
especially if you meet the conditions for being better qualified to
lead the prayer as specified in the hadeeth: �The people should be led
in prayer by the one who is most versed in the Book of Allaah. If they
are equally versed in the Qur�aan, then by the one who has most knowledge
of the Sunnah. If they are equal in knowledge of the Sunnah, then by
the one who migrated first �� (Narrated by Muslim). The same applies
if you are righteous, for the prayer of the righteous is more perfect,
more focused and more in accordance with the Sunnah.
The
Standing Committee was asked about a man who was haafiz (i.e.,
he had memorized the entire Qur�aan) but he did not have a beard, and
another who had memorized less Qur�aan but he had a beard. They replied
that the one who had a beard, even though he had memorized less Qur�aan,
should be given priority over the one who shaved his beard, even though
he had memorized the whole Qur�aan.
See
Fataawa al-Lajnah al-Daa�imah, 7/375, and similar fatwas.
And
Allaah knows best.
(Source: IslamQA)
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Faatimah was eighteen when she married �??Ali
Question 104751: When the Companions asked for Fatimah, the daughter of Prophet Muhammad, sallallaahu 'alayhi wa sallam, in marriage, why was she considered too young? Was she only five? I am asking because Islamqa.in...
Question 104751: When the Companions asked for Fatimah, the daughter of Prophet Muhammad, sallallaahu 'alayhi wa sallam, in marriage, why was she considered too young? Was she only five? I am asking because Islamqa.info says that you can marry at six, but this seems to contradict that if she was six or older. Also, some of the Companions said not to marry your young to the old people for they love what you love. So how old was Fatimah, may Allaah be pleased with her, when they asked for her in marriage?
Answer: All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger.We do not know to whom you are referring in the question, as Faatimah was married to 'Ali when she was eighteen years old. In his book At-Tabaqaat, Ibn Sa'd said, "It was narrated on the authority of 'Abdullah ibn Muhammad ibn 'Umar ibn 'Ali that his father said, ''Ali ibn Abi Taalib married Faatimah, the daughter of the Messenger of Allah, sallallaahu 'alayhi wa sallam, in Rajab, five months after the Prophet made Hijrah (emigration) to Madeenah. He consummated his marriage with her after he returned from the Battle of Badr, and she was eighteen years old when he consummated the marriage with her.�" [Tabaqaat Ibn Sa'd]When Muslim scholars addressed the issue of the young girl's marriage, they used the story of 'Aa'ishah whom the Prophet (saw) married when she was six, and he consummated marriage with her when she was nine, as evidence. We have previously clarified in some of our fatwas that there is no religious impediment to marriage at such an age, and we refute the misconceptions raised by some people in this regard. Please refer to our fatwas: 88089 and 81505.There is no religious impediment to the age difference between the spouses, whether the wife is older than the husband or vice versa. This is evidenced by the Prophet's marriage to 'Aa�ishah, as we mentioned, and his previous marriage to Khadeejah who was older than him.The words which you referred to were said by 'Umar ibn Al-Khattaab as he said, "Do not make your women marry the ugly, unsightly man, for they love for themselves what you love for yourselves." It was cited by As-Saffaareeni in his book Ghitha� Al-Albaab. It is clearly related to the outward appearance and looks, not the age. 'Ali ibn Abi Taalib gave his daughter Umm Kulthoom in marriage to 'Umar when she was at a young age. Whoever marries such a great man is indeed quite fortunate; many women wish to have husbands such as him.Allah knows best. (Source: islam_web)
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Faatimah's supplication against Abu Bakr is not authentic
Question 104944: Is it true that Faatimah, may Allaah be pleased with her, died while supplicating against Abu Bakr, may Allaah be pleased with him?
Question 104944: Is it true that Faatimah, may Allaah be pleased with her, died while supplicating against Abu Bakr, may Allaah be pleased with him?
Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. Faatimah the daughter of the Prophet, sallallaahu 'alayhi wa sallam, could not have died while supplicating against the best man in this Ummah (Muslim nation) after her father. We do not know the origin of this supplication. However, what is proven is that after the death of the Prophet, sallallaahu 'alayhi wa sallam, Faatimah asked Abu Bakr to give her share of her father�s inheritance. Abu Bakr told her that he heard the Prophet, sallallaahu 'alayhi wa sallam, saying that the property of the prophets is not to be inherited, and whatever they leave is to be given out as charity. Therefore, she never spoke to him again until she died. [Al-Bukhari and Muslim]. Al-Haafith Ibn Hajar commented on this Hadeeth in good terms. He reported Ma'mar and At-Tirmithi saying that this Hadeeth means that Faatimah never spoke again with Abu Bakr about the matter of her inheritance until she died. However some object to this interpretation, saying that the wording of the Hadeeth imply that Faatimah deserted Abu Bakr . Then Ibn Hajar reported that some senior scholars believe that this desertion, if true, means that she preferred not to meet with him, but this is not considered prohibited desertion. In fact, prohibited desertion is when two parties see each other but refuse to talk. So it seems that after Faatimah had left Abu Bakr feeling angry, she was preoccupied with her grief then with her sickness. As for the reason for her anger, despite the Hadeeth that Abu Bakr mentioned to her, it is because she believed that the meaning of this Hadeeth differs from the meaning that Abu Bakr adhered to. However when Abu Bakr insisted on his opinion, she stopped meeting with him. It seems that she believed that the profits of lands and real estate which the Prophet, sallallaahu 'alayhi wa sallam, left could be inherited, while Abu Bakr insisted on applying the general meaning of the mentioned Hadeeth. There is a Hadeeth narrated by Ash-Sha'bi where it is mentioned that Abu Bakr visited Faatimah and she allowed him to enter the house after asking the permission of 'Ali, may Allaah be pleased with all of them. Abu Bakr kept on conciliating her until she was conciliated. [This was narrated by Al-Bayhaqi without mentioning the narrator next to the Taabi'i. However its chain of narrators up to Ash-Sha'bi is authentic: Al-Haafith ibn Hajar].If this Hadeeth is true, then there is no confusion. Most probably it is true because Faatimah was known for her wisdom and piety. Allaah Knows best. (Source: islam_web)
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Faatimah's, may Allaah be pleased with her, age when she died
Question 104810: At what age did Faatimah, the daughter of Prophet, sallallaahu 'alayhi wa sallam, die?
Question 104810: At what age did Faatimah, the daughter of Prophet, sallallaahu 'alayhi wa sallam, die?
Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah and that Muhammad (saw) is His slave and Messenger. Faatimah Az-Zahraa' the daughter of the Prophet (saw) was the best of all women of the world. She passed away in Al-Madeenah, six months after the death of the Prophet (saw) ; she was the first member of his family to die after him. She was buried in Al-Baqeeʻ cemetery. Ibn Saʻd wrote, "She died on a Tuesday night, on the 3rd of Ramadan, 11 AH, at the age of twenty-nine or so..." [Tabaqaat Ibn Saʻd] It was also said that she died at the age of twenty-four or twenty-five.
Allaah knows best. (Source: islam_web)
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Fabricated hadeeth about Angel of death
Question 100233: Assalaamu alaykum wa rahmatullaahi wa barakaatuhu. How sound is this hadith? Ibn An-Najjaar related the following in his Taareekh from Anas in marfoo' (traced back directly to the Prophet, sallallaahu...
Question 100233: Assalaamu alaykum wa rahmatullaahi wa barakaatuhu. How sound is this hadith? Ibn An-Najjaar related the following in his Taareekh from Anas in marfoo' (traced back directly to the Prophet, sallallaahu 'alayhi wa sallam) form: "Every day, the Angel of death looks up to 70 times into the whereabouts of the servant. When [the Angel of Death] is sent to the servant and he laughs, [the Angel of death] says, 'How astonishing! I am sent to you in order to seize your soul and you are laughing?'"Please inform me about this hadith. May Allaah reward you.
Answer: All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad (saw) is His slave and Messenger. This hadeeth is not authentic. It was reported by many scholars who collected the fabricated ahaadeeth. Sheerawayh Ad-Daylami mentioned it in Al-Firdaws; As-Suyooti mentioned it in Az-Ziyaadaat 'ala Al-Mawdhoo�aat; Ibn 'Arraaq mentioned it in Tanzeeh Ash-Sharee�ah; and Al-Fattani mentioned it in Tathkirat Al-Mawdhoo�aat. Therefore, it is not permissible for a Muslim to spread such fabricated ahaadeeth without clarifying their status of weakness [that they are fabricated]. Allah knows best. (Source: islam_web)
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Fabricated Hadeeths on the creation of the Prophet
Question 100638: What is the status of the following Hadeeths:1- The first thing created by Allaah The Almighty was the light of the Prophet, sallallaahu 'alayhi wa sallam.2- Allaah The Almighty created Muha...
Question 100638: What is the status of the following Hadeeths:1- The first thing created by Allaah The Almighty was the light of the Prophet, sallallaahu 'alayhi wa sallam.2- Allaah The Almighty created Muhammad, sallallaahu 'alayhi wa sallam, from His light and then created everything from the light of Muhammad, sallallaahu 'alayhi wa sallam.3- Allaah The Almighty told Aadam (Adam), may Allaah exalt his mention, that he created him only for the sake of Muhammad, sallallaahu 'alayhi wa sallam.
Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. For a very long time, people have been transmitting many Hadeeths on the merits and virtues of the Prophet, sallallaahu 'alayhi wa sallam, without verifying their authenticity. They attribute them either to the Prophet, sallallaahu 'alayhi wa sallam, or to Allaah The Almighty. Thus, they have been led to exceed the appropriate limits in praising the Prophet, sallallaahu 'alayhi wa sallam. This happens even though he commanded us not to exaggerate in praising him as the Christians praised 'Eesaa (Jesus) the son of Maryam (Mary); rather he ordered us to call him the Slave of Allaah The Almighty and His Messenger. [Narrated by Al-Bukhari on the authority of Abu Hurayrah] Consequently, it is prohibited to attribute anything to the Prophet, sallallaahu 'alayhi wa sallam, or to Allaah The Almighty (as a Hadeeth Qudsi (Sacred Hadeeth)) without verifying and knowing the degree of its authenticity. Indeed, authentic Hadeeths are quite sufficient against all other types of Hadeeths. We mean by an authentic Hadeeth that which is valid as proof. There are several inauthentic Hadeeths being circulated in various wordings among people on the virtues of the Prophet, sallallaahu 'alayhi wa sallam, including the three Hadeeths quoted above: - The first Hadeeth is fabricated. See Fatwa 83805.- The second Hadeeth could not be found either within Saheeh (Authentic) nor Dha'eef (weak) Hadeeths. However, there are fabricated Hadeeths with similar meanings such as, "Were it not for Muhammad, Allaah The Almighty would not have created the universe, Paradise and Hell", and, "Were it not for Muhammad, Allaah The Almighty would not have created the world". All these Hadeeths are fabricated, as stated by Ibn Al-Jawzi, As-Suyooti and Al-Albaani .- The third Hadeeth is a very Dha'eef (weak) Hadeeth. It was even judged to be invalid by Imaam Ibn 'Abdul-Haadi and Shaykh Muhammad Basheer As-Sahsawaani . Allaah Knows best. (Source: islam_web)
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Fabricated Hadith about Surah Al-Muzzammil
Question 101027: Is it true that when you have a problem between husband and wife, people said that we are supposed to read Surah Al-Muzzammil? If not, what should people read and invoke during that moment?
Question 101027: Is it true that when you have a problem between husband and wife, people said that we are supposed to read Surah Al-Muzzammil? If not, what should people read and invoke during that moment?
Answer: Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions. We did not find anything that proves that Surah Al-Muzzammil has some special impact on disagreements that take place between a wife and husband. There is a fabricated Hadith that cannot be true or attributed to the Prophet (Sallallahu Alaihi wa Sallam) which says: "Whoever reads Al-Muzzammil Surah, Allah Protects him from facing hardship in this life and the Hereafter" . On the other hand, we do not know any special Du'a for settling differences between a wife and her husband. But we remind you of the will that the Prophet (Sallallahu Alaihi wa Sallam) expressed and which says that the person should seek refuge with Allah when he gets angry. Sulaiman Ibn Surad (Radiya Allahu Anhu) said: "Two men insulted one another in the presence of the Prophet (Sallallahu Alaihi wa Sallam) and one of them became so angry that his face became swollen and changed. Thereupon the Prophet (Sallallahu Alaihi wa Sallam) said: Indeed I know a word which will remove what this man has if he says it. If he says: I seek refuge with Allah from Satan" [Reported by Imam al-Bukhari and Muslim ]. Finally, the husband and his wife should fear Allah and settle their differences according to Shariah. Each of them should know his/her duties and rights and should keep good company with his/her partner. Allah knows best. (Source: islam_web)
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Fabricated message about excessive reward for fasting �??Aashooraa�??
Question 100194: Assalaamu alaykum. Respected Abu Musa, I have received one image from one of my friends in which the fasting on 'Ashooraa� is mentioned as equalling what follows: 1000 Hajj, 1000 martyrdoms, 1000 Umra...
Question 100194: Assalaamu alaykum. Respected Abu Musa, I have received one image from one of my friends in which the fasting on 'Ashooraa� is mentioned as equalling what follows: 1000 Hajj, 1000 martyrdoms, 1000 Umrahs, sins of one year erased, two years of worship, 80 years of worship when we send this message to other brothers. Thank you.
Answer: All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad (saw) is His slave and Messenger.There is no doubt about the virtue of fasting the day of 'Aashooraa�. The Prophet (saw) was asked about the fasting of the day of 'Aashooraa�, and he said, "It atones the sins of the previous year." [Muslim]For more benefit, please refer to fatwa 43836.As regards saying that it is equivalent to such and such, then this needs evidence, and there is no evidence to prove this. Therefore, what is mentioned in the image you received is not true; rather, it is fabricated.The most evident sign that it is fabricated is saying that a person who fasts on this day gets the reward of 1,000 martyrdoms. The scholars stated that among the signs that a hadeeth is fabricated is when it includes a very great reward for very little work.Therefore, it is not permissible for you to send this message to others unless you want to clarify that it is false and fabricated.There is no authentic evidence about the reward of fasting on the day of 'Aashooraa� except that it expiates the sins of one year, as stated in the above-mentioned hadeeth.Allah knows best. (Source: islam_web)
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Fabricated narrations about the celebration of the birth of the Prophet, sallallaahu �??alayhi wa sallam
Question 100429: Assalamu Alaykum wa rahmathullahi wabarakathuhu. My question is regarding the birth celebration of our beloved Prophet (saw). I was told that there are proofs from Hadith to celebrate it. and They quo...
Question 100429: Assalamu Alaykum wa rahmathullahi wabarakathuhu. My question is regarding the birth celebration of our beloved Prophet (saw). I was told that there are proofs from Hadith to celebrate it. and They quote two hadiths. following are those hadiths; 1. A hadith which is mentioned in one of the Imam' Kitab where it says, Hazrat Abu Darda narrates that "I went to the house of Aamer Ansari along with the Prophet Hazrat Abu Aamer was narrating the events of the birth of Prophet Mohammad to a gathering of his relatives and children and was repeating; "this was the day and this was the day". The Prophet said, O'Aba Amer, Allah has opened the doors of His mercy (Rahmah) for you and the angels are praying for your absolution (Maghfirah). Whoever does this act of yours, he would also get the Salvation like yours". 2. Similarly Abu Bakr Siddiq (ra) tells to wear new white cloths on the day of Prophet (saw) and celebrate ( I dont remember the complete wordings). I kindly request you to clarify about these two Hadiths. whether these are sahih Hadiths or forged? As the Milad Day is near and I dont want to end up with a Bid'a celebrating the birth of Prophet (saw).
Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His Slave and Messenger.Celebrating the birth of the Prophet, sallallaahu 'alayhi wa sallam, is a religious innovation; the Prophet, sallallaahu 'alayhi wa sallam, never celebrated it nor did his Companions who loved him more and were more eager to perform righteous deeds and gain reward. If there was any good in celebrating it, they would have been the first to do so. Please refer to Fataawa 1563 and 92435 as they contain evidence in this regard and discuss some of the religious innovations pertaining to that issue.We did not find the two reports mentioned in the question; if such reports were authentic or at least cited in some Hadeeth books, even those which include fabricated and false reports, then the advocates of celebrating the birth of the Prophet, sallallaahu 'alayhi wa sallam, would have rejoiced at them and brought them as evidence given that their indication is clearer and more supportive of their argument than what they usually use. However, we could not find any mention of these reports in any of the Hadeeth books.Allaah Knows best. (Source: islam_web)
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Fabricating stories to make someone quit smoking
Question 105794: A close relative of mine smokes. I am doing my best to help him quit. Is it permissible for me to make up false stories about my friends to emphasize its adverse effects and how it destroyed them in t...
Question 105794: A close relative of mine smokes. I am doing my best to help him quit. Is it permissible for me to make up false stories about my friends to emphasize its adverse effects and how it destroyed them in the hope that this may lead him to stop smoking.
Answer: All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad (saw) is His slave and Messenger.First of all, may Allah reward you for your keenness to help your relative repent and quit smoking. We ask Allah to make this happen.We advise you to supplicate Allah for him as much as possible as everything is in His Hands and everything is easy for Him.Allah says (what means): {And your Lord says, "Call upon Me; I will respond to you." Indeed, those who disdain My worship will enter Hell [rendered] contemptible.} [Quran 40:60]What you want to do in order to achieve that noble purpose is a kind of lying, which is forbidden and it is one of the grave, major sins. It is not permissible to resort to it unless there is no other means to achieve the purpose. Moreover, you do not need to do so here. There are many means issued by health authorities and realistic stories that can benefit you in this regard.For more benefit on the means to help quit smoking, please refer to fatwa 88467.Allah knows best. (Source: islam_web)
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Face Cover - Niqab - Khimar
Question 3952: Bimiallah Alrahman Alrahim
My question is concerning the covering up of a womens
face.Not about if they have to or not,but about a women who
after puberty covered here face in public all th...
Question 3952: Bimiallah Alrahman Alrahim
My question is concerning the covering up of a womens
face.Not about if they have to or not,but about a women who
after puberty covered here face in public all the time.But
however since she has moved to the U.S. she is starting to
feel that it draws lots if attention while walking down the
the streets of New York City.So she would like to know if its
okay if she decides to remove the facial covering would she be doing
anything wrong according to Islam by Uncovering her face because of the
demands of society.If you don'y mind and if it's not a lots of trouble would you mail me an answer
in arabic.
Shukran Brother
Answer: Dear Br. Y. As-salaamu alaykum. The issue of the Niqab (or the covering of the face) is a matter of difference among the Muslim scholars. Some of them view it as obligatory, while other ones consider it permissible. From an Islamic Law point of view, both opinions are correct. The way we view it is that it is not obligatory, but if a woman wants to put it, then it is good. However, if the woman is of exceptional beauty that really attracts men around her, then she should cover her face in their presence. The verses in the Qur'an that some scholars base their judgment on for the obligation of putting the niqab refer to talking to women from behind a separation (which could be a veil). This is specific to the mothers of the believers, i.e., the wives of Prophet Muhammad (pbuh) and is not required from the Muslim women in general. However, since it is good to follow their paths as an imitation to them, then it is permissible. If the sister you are talking about wants to remove the niqab (not the Hijab) because she is extremely embarrassed in public, then, she is allowed to because there is the Islamic ruling allowing its removal even when she is living in an Islamic society. Thank you for asking and God knows best. (Source: IslamiCity)
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Face Cream Containing Alcohol
Question 123275: I want to know about face cream containing alcohol which I use it for dry skin.
Question 123275: I want to know about face cream containing alcohol which I use it for dry skin.
Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger.
If the alcohol contained in this cream can normally cause drunkenness and if it has not been transformed through manufacturing into a different product, then it is unlawful to use it.
The majority of scholars are of the opinion that alcohol is impure just like urine and blood as Allah called it Rijs (Shaitan's handiwork). Allah Says (what means): {O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.} [Quran 5:90]
However, some scholars believe that alcohol is not impure as a product, and that its impurity is immaterial. This is the opinion of Rabee’ah, the teacher of Maalik, as well as As-San'aani, Al-Shawkani, …etc.
But the first opinion is safer, and it is the opinion of the majority of scholars.
So, it is unlawful to use these creams as long as the alcohol they contain has not changed through manufacturing into a different product.
For more benefit on the existence of a small percentage of alcohol in food or other substances, please refer to Fataawa 382309, 327754, 299059, 301753, and 81423.
For more benefit on the prohibition of alcohol in Islam, please refer to Fataawa 81900, 81389, and 81461.
Allah knows best. (Source: islam_web)
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Face transplantation
Question 124753: In English class we read articles about "face transplants" and I wanted to know the Islamic in depth perspective of such operations, so that I can provide proper feedback to my class mates based on a ...
Question 124753: In English class we read articles about "face transplants" and I wanted to know the Islamic in depth perspective of such operations, so that I can provide proper feedback to my class mates based on a solid foundation. Please reply as soon as possible - before my next English class!
Answer:
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions. We are not fully aware of face transplants; however, the following general religious requirements for a plastic surgery to be permissible should be noted: 1) The operation should be in order to remove a deformation and not for the purpose of mere beautification. 2) The plastic surgeon should be a trustworthy and experienced surgeon.3) The plastic surgeon should be pretty sure that the operation will succeed. 4) The operation should not cause a greater harm.5) The operation should take place only if there is no other alternative of lesser harm and difficulty.6) If the operation requires a limb transplant from a dead corpse, then the dead should have made a will about it prior to his death or that his heirs permit it. However, if it is a live person who donates the limb, then it is an obligation that he is not harmed by donating it, because harm cannot be removed by another harm [i.e. it is not permissible to harm a person in order to remove the harm of another one]. For more benefit, please refer to Fataawa: 82240 and 86647.Allaah knows best. (Source: islam_web)
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Facebook may be a cause for marital conflict
Question 124421: I am a convert to islam. Alhamdulilah my husband is very good. He did a secnd marriage few years back it wasnt sucessful . Then he did the third marriage the lady is good and has two kids from previou...
Question 124421: I am a convert to islam. Alhamdulilah my husband is very good. He did a secnd marriage few years back it wasnt sucessful . Then he did the third marriage the lady is good and has two kids from previous marriage. Many years i have never been in contact with my relatives as they didnt want to. But one uncle and his family are in touch and i started to visit them when my kids became 8-10 yrs old i never visited them alone. I have been in contact with my cousin brother on facebook. I was correctting him a indecent post of his and somehow the full chat wasnt posted. Its a public forum. My husband saw it and he says i idid indecency. Itried to explain the situation but he is not ready to listen. I told him yes the post wasnt correct but i was trying to say the same thing.since it wasnt posted completely as a muslim i want to correct them. He has made up mind to extreme steps. This is purely a work of shaytan i dnt blame him for anything. Its my mistake to keep in touch on facebook . I have deleted account. But i dnt know how to recnincile with my husband i have 2kids. I never ever thought of anne in 15years. Please believe me I cnt do anythng.
Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and messenger. Firstly, we advise you to resort to two matters which are of great significance: first, you should keep patient, as patience is the optimal source of solace at times when tribulations befall the person. Please refer to Fatwa 83577 on the virtue of patience. Second, we advise you to implore Allaah, humbly and earnestly with an attentive heart, to rectify your relationship with your husband. The hearts of all people are between the two Hands of Allaah and He turns them any way He wills. Please refer to Fataawa 88296 and 83421 on the virtues and merits of supplicating Allaah and the best times and occasions when supplications are likely to be answered. You may even seek the mediation of righteous family members or friends, to whom you believe your husband would probably listen, if necessary. However, you should make sure that such a step would be beneficial beforehand. It should be noted that a husband should accept his wife�s apology. The marital bond is too precious to be undermined by (stubbornly) rejecting the other spouse�s apology. Allaah, The Exalted, forgives the wrongdoer if he repents; so, should a human being disdain from doing the same? Finally, we hope that you have learned a lesson from that incident for your future life. That is, to avoid doubtful matters and anything that may be a means for Satan to cause a Muslim to cause ruin to himself, to others, and to the relationships with his loved ones, as is the case between spouses. Allaah, The Exalted, says (what means): {�and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.}[Quran 2:280] For further information, please refer to Fatwa 127913. Allaah Knows best. (Source: islam_web)
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Facelift surgery
Question 124683: assalam o alaikumi would like to ask if plastic surgery just for a face-lift without changing features like nose etc,just pulling the skin to look younger is it haramthank youassalam alikum
Question 124683: assalam o alaikumi would like to ask if plastic surgery just for a face-lift without changing features like nose etc,just pulling the skin to look younger is it haramthank youassalam alikum
Answer:
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions.
We have already clarified in Fatwa 87848 that cosmetic surgery is of two kinds. Firstly, the cosmetic surgery that is permissible, this is the one which is done to remove a defect or the like. Secondly, the cosmetic surgery that is forbidden, this is the one which is done to attain beauty and to increase one's attractiveness. It appears to us that pulling the skin to appear younger is included in the second type which is forbidden as this is meant to attain beauty and increase one's attractiveness, and this is changing Allaah's Creation.
Please refer to the above Fatwa for more details.
Allaah Knows best.
(Source: islam_web)
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Facilitating a loan that involves interest is forbidden
Question 115163: Assalam-ul-aicum. I work for a car dealer and a part of my job is sell warranty and other protection packages for a newly purchased vehicle. I am paid a commission based on what I sell. If a customer ...
Question 115163: Assalam-ul-aicum. I work for a car dealer and a part of my job is sell warranty and other protection packages for a newly purchased vehicle. I am paid a commission based on what I sell. If a customer is financing their new car, and I submit their application to a bank, the dealership gets a type of referral fee. The amount of the referral fee is based on the rate of interest that the customer is financing at. If they finance using the posted rate, they get a certain amount. If the rate is discounted, the referreral fee is lessened (Because the profit the bank will make has lessened) . A percentage of the referral fee is then given to me apart of my pay. Is this considered ribba? Would this part of my pay be considered haram? The reason I ask is because I do not earn money unless the customer buys a warranty or other packages. If they chose to finance, I am then working helping them get approved. That referral is taken as 'a wage' for the time I spent working on their file for the customer. Some see it as accepting usury. I am uncertain and would appreciate your help. Jazak-Allah
Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and messenger. Based on our understanding of your question, the bank lends the person who seeks to buy a car the value of the car as an interest-based loan and you play a role in facilitating such transactions for the customers in return for fees that are determined in proportion to the interest rate. If this is the case, such an act is prohibited, because it constitutes helping those who deal in Riba (usury), facilitating forbidden transactions, and accepting and approving such unlawful transactions. Allaah, The Exalted, says (what means): {� And cooperate in righteousness and piety, but do not cooperate in sin and aggression�}[Quran 5:2] Moreover, Jaabir said: "The Prophet, sallallaahu 'alayhi wa sallam, cursed the one who consumes Riba, the one who pays it, the one who records it, and the two witnesses, and he said: "They are all equal (in sin)." [Muslim and others] Allaah Knows best. (Source: islam_web)
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Facing no troubles in life not sign of accepted Hajj
Question 113426: All praise is due to Allaah, I performed Hajj this year. Having returned, a problem occurred between me and my husband, because of which I am living in grief and worry. I thought that Allaah did not a...
Question 113426: All praise is due to Allaah, I performed Hajj this year. Having returned, a problem occurred between me and my husband, because of which I am living in grief and worry. I thought that Allaah did not accept my Hajj; otherwise, He would not have afflicted me with that trial. I hear that a sign of the accepted Hajj is that one's life goes better. Please advise.
Answer: All perfect praise be to Allaah, the Lord of the worlds. I testify that there is none worthy of worship except Allaah and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger. For Hajj to be valid and accepted, it is not a condition that one does not face troubles in his life. So you should avoid such thoughts and ask Allaah to accept your righteous deeds. You should then find the reasons behind the problem between you and your husband and try to find solutions within the framework of the pure Sharee'ah. Each of you should forgive the other and live with them in kindness, in compliance to the command of Allaah, The Almighty. You should also know that there is a great wisdom behind that trial, as Allaah is the Most Wise and He does not decree something uselessly. So you should consider it a useful experience for you to lead a better life, with the permission of Allaah. You should also seek a solution for this problem via supplication, entreating Allaah, and utilizing available solutions as much as possible.Allaah Knows best. (Source: islam_web)
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Facing Qibla while making Dua
Question 108025: Does a person have to face the Qibla while making Dua? Is it the same Hukm for prayer?
Question 108025: Does a person have to face the Qibla while making Dua? Is it the same Hukm for prayer?
Answer:
Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.Facing towards Qibla when making a supplication is something desirable as the Prophet (Sallallahu Alaihi wa Sallam) urged people to do so, He said: "Every thing has a master, and the master of religious circles is to face the Qibla." Reported by Al-Tabrani with a good chain of narrators. The Prophet (Sallallahu Alaihi wa Sallam) when he made the supplication for rain, he also turned his face towards Qibla. He did so on many occasions, as on The Day of Badr. This is confirmed in Sahih Ahadith reported by Al-Bukhari and Muslim. But this is a desirable matter, not an obligation. If one faces towards Qibla when making a supplication, he is rewarded for that and if he does not face Qibla, he does not commit a sin. Allah knows best. (Source: islam_web)
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Facing Qiblah when eating
Question 107654: Are you allowed to face the Qiblah when you are eating?
Question 107654: Are you allowed to face the Qiblah when you are eating?
Answer:
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions. It is permissible to face the Qiblah when eating and drinking, and this matter is neither disliked nor a Sunnah. Furthermore, we do not know any evidence that it is desirable or disliked to face the Qiblah when eating and drinking. No scholar has ever said that this matter is desirable or disliked. Allaah Knows best. (Source: islam_web)
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Facing the Qiblah for the prostration during Quranic recitation
Question 99723: Today. my questions are the following:
1. when the person reading the Quran, he found underline he make ' sujud 'so he can make in all directions or like normal 'sujud' he must faces to kaba.
...
Question 99723: Today. my questions are the following:
1. when the person reading the Quran, he found underline he make ' sujud 'so he can make in all directions or like normal 'sujud' he must faces to kaba.
2. In our area there are some group called al-habish so what different from ahlalsuna wal jamma and and with sha'a or with suffi ?
Answer:
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. The jurists differed in opinion about the ruling of facing the Qiblah for the prostration during the Quranic recitation. The view we adopt here in Islamweb is that the conditions for the prostration during the Quranic recitation are the same as those for performing a supererogatory prayer, like being in a state of purity, covering one's 'Awrah (i.e. parts of the body that must be covered in Islam), facing the Qiblah, and having the intention; this is the view of the majority of jurists . Allaah Knows best. (Source: islam_web)
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Facing the Qiblah is a prerequisite for both obligatory and voluntary prayers
Question 110915: QuestionWe have two Masjids. While the first directly faces the Qiblah (i.e. the direction of the Ka'bah in Makkah), the second diverges 44.5� to the north but its Imaam is more righteous than that of...
Question 110915: QuestionWe have two Masjids. While the first directly faces the Qiblah (i.e. the direction of the Ka'bah in Makkah), the second diverges 44.5� to the north but its Imaam is more righteous than that of the first. What is the Sharee'ah ruling on performing prayer in the second Masjid? What is the degree of divergence from the direction of the Qiblah which renders a prayer invalid? Would you please give evidence from Sharee'ah. Is it permissible to pray in the second Masjid when necessary to catch the congregational prayer? Is it obligatory to face the Qiblah when performing voluntary prayers? Please advise. May Allaah The Almighty Reward you.
Answer: All perfect praise be to Allaah, The Lord of the worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger. Scholars unanimously agree that facing the Qiblah is a prerequisite for an obligatory prayer to be valid when one is able to do so. However, the degree of divergence in the case of the Masjid mentioned is large and it is therefore impermissible to pray in it, as one of the prerequisites of prayer is not fulfilled. On the other hand, facing the Qiblaah is a prerequisite for both obligatory and voluntary prayers unless one is a traveler. It was narrated on the authority of Ibn 'Umar that he said: "The Messenger of Allaah, sallallaahu 'alayhi wa sallam, used to offer voluntary prayers on the back of his mount facing any direction and also prayed the Witr prayer on it but never offered the obligatory prayer as such." [Al-Bukhari and Muslim]Some scholars are of the opinion that one is allowed to shorten prayers when travelling and can perform voluntary prayers on a mount while facing any direction. However, the apparent meaning of the Hadeeth indicates otherwise. Allaah Knows best. (Source: islam_web)
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Facing the Qiblah when reciting the Quran
Question 99732: Assalamu Olaikum. I have following questions would you mind please, reply me. 1. Can Quranic Ayah, be recited without ablution /wudu, mention ruling according to Quran & authentic hadith, with ref...
Question 99732: Assalamu Olaikum. I have following questions would you mind please, reply me. 1. Can Quranic Ayah, be recited without ablution /wudu, mention ruling according to Quran & authentic hadith, with reference. 2. Can a person, recite Quranic Ayah, while walking or doing some kind of official or daily house hold work, mention ruling according to Quran & authentic hadith, with reference. 3. So far I know it is rule to recite Quran facing Qiblah. If one recites Quran other than facing Qiblah, is he/she will be punished ? Because of back pain, I some time recite Quran leaning down in pillow/cushion and not facing to Qiblah, is it Ok ? 4. In many Ayah of Quran, there are Sajdah, if one missed unknowingly is he/she commit sin? 5. If after offering prayer, one found that food particle stuck to his/her teeth, which he/she did not notice during Wudu, will be his/her prayer invalid ? What is your opinion ? Allah hafez
Answer:
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. � It is not an obligation to face the Qiblah (i.e. the direction of Ka'bah) when reciting the Quran, and it is permissible to recite the Quran while not facing the Qiblah. It is confirmed that the Prophet (saw) used to recite chapter Qaaf [Quran 50] on the pulpit, and of course, in this case, he (saw) had his back to the Qiblah. However, the jurists mentioned that it is desirable to recite the Quran while facing the Qiblah. Their evidence for this is the Prophetic narration which reads: "There is a Sayyid (i.e. Master) for everything, and the Sayyid of the manner of sitting is to face the Qiblah." [Al-Albaani classified this narration as authentic].Therefore, it is permissible for you to recite the Quran while not facing the Qiblah, while leaning or in any position. It is confirmed that the Prophet (saw) used to recite the Quran while he was leaning on 'Aa'ishah's lap . � As regards the prostration due to the recitation of the Quran, according to the majority of the scholars it is desirable and not an obligation. Thus, if a person recites a verse where there is a prostration, and he prostrates, he will be rewarded. However, he is not sinful if he does not prostrate. For more benefit on the ruling of the prostration of the recitation of the Quran, please refer to Fatwa 84896.� The food that remains in the teeth does not invalidate ablution or the prayer. Even if one performs the prayer and finds some food particles in his mouth and swallows them, his prayer is not invalidated as stated by the jurists . Allaah Knows best. (Source: islam_web)
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Facing the Qiblah while performing Ghusl
Question 109473: some people told me not to take bath facing to kaaba. is it true??? please clear me in the light of sunnah.
Question 109473: some people told me not to take bath facing to kaaba. is it true??? please clear me in the light of sunnah.
Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. The jurists of the Hanafi School of jurisprudence stated that facing the Qiblah (the direction of the Ka�bah) is not one of the etiquettes of Ghusl (ritual bath). The book "Durar Al-Hukkaam" authored by Mulla Khusru from the Hanafi school of jurisprudence, reads: "The etiquettes of Ghusl are the same as the etiquettes of ablution with the exception of facing the Qiblah, as having Ghusl is done in general while uncovering one�s 'Awrah, whereas this is not the case when performing ablution." However, some other jurists, like the jurists of the Shaafi�i School of jurisprudence, stated that it is a Sunnah to face the Qiblah when performing Ghusl; this is stated by An-Nawawi . Allaah Knows best. (Source: islam_web)
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Fact-based prospects studies are permissible
Question 124544: I am a Masters student. I am currently doing a research on the computer-based automation of the process of determining prospects at the stock exchange. I will also produce a program to help those who ...
Question 124544: I am a Masters student. I am currently doing a research on the computer-based automation of the process of determining prospects at the stock exchange. I will also produce a program to help those who wish to buy or sell shares in the stock exchange to choose profitable transactions. Is dealing in the stock exchange unlawful under the Sharee'ah? If it is unlawful, is any research relevant to it also considered unlawful? Is the process of determining prospects also unlawful?
Answer: All perfect praise be to Allaah, the Lord of the worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His Slave and Messenger. The stock exchange contains the lawful and the unlawful. Both permissible and impermissible transactions take place there. Accordingly, if it is likely that your studies will be used in unlawful dealings that deal in Ribaa (interest, usury), then it is impermissible for you to take part and help them with these studies. Allaah The Almighty Says (what means): {But do not cooperate in sin and aggression.}[Quran 5:2] However, if the nature of your studies is confined to be used only in lawful dealings, then they are permissible. You must abstain from participating in any prohibited matter. It is permissible to conduct studies on market prospects on the basis of its facts and reality. These studies are not considered to be indulging in the matters of the unseen as long as they are based on stable rules and conditions. And Allaah Knows best. (Source: islam_web)
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Factors which help reduce Mathi (pre-seminal fluid)
Question 109680: Is there any treatment to reduce Mathi.
Question 109680: Is there any treatment to reduce Mathi.
Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions.There are some factors which may reduce the pre-seminal fluid, like single men getting married, and not thinking about enjoying women and matters which arise sexual desires. You may also consult doctors specialized in sexual diseases, as this condition might be a result of health disorders or due to a disease. May Allaah cure all the Muslim patients. Allaah Knows best. (Source: islam_web)
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Facts about the soul, summoning the Jinn and Ruqyah (Quranic healing)
Question 102215: Is it possible that the soul parts from the living body and goes somewhere else? I have a friend who claims the ability to conjure spirits and to treat people in this way. Is that possible?
Question 102215: Is it possible that the soul parts from the living body and goes somewhere else? I have a friend who claims the ability to conjure spirits and to treat people in this way. Is that possible?
Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger.The soul does not part from the body except by the command from Allaah The Almighty, its Creator and the only One who knows its true nature. He Says (what means): {And they ask you, [O Muhammad], about the soul. Say, "The soul is of the affair of my Lord. And mankind have not been given of knowledge except a little."} [Quran 17:85] The soul only parts from the body in two cases that are clarified in the Quran. The first case is when one sleeps and the second is when one dies. Allaah The Almighty Says (what means): � {Allaah takes the souls at the time of their death, and those that do not die [He takes] during their sleep. Then He keeps those for which He has decreed death and releases the others for a specified term. Indeed in that are signs for a people who give thought.} [Quran 39:42]� {And it is He who takes your souls by night and knows what you have committed by day.} [Quran 6:60] Ibn Qayyim Al-Jawziyyah mentioned that the souls of the believers part from their bodies during their sleep and meet with the souls of the dead. This is proved by the fact that the living may see the dead in a vision and ask them about things. In turn, the dead may inform them of things that they do not know about.In the interpretation of the previously mentioned verse [39:42], it was reported that Ibn 'Abbaas learnt that the souls of both the living and the dead meet during sleep and talk together. Then, Allaah The Almighty holds back the souls of the dead and restores those of the living. As-Suddi mentioned the same thing but added that the soul of the dead feels the desire to return to its body but it is held back.This is the way the souls act by a command from Allaah The Lord of the worlds. What your friend does has nothing to do with the souls because it is only Allaah The Almighty who can summon them or send them back. Actually, it seems that your friend is only summoning the Jinns and making use of them. This is an unlawful act and its doer is severely censured and promised Hell in the Quran. Allaah The Almighty Says in the verse (what means): {And their allies among mankind will say, "Our Lord, some of us made use of others, and we have [now] reached our term, which you appointed for us." He will say, "The Fire is your residence, wherein you will abide eternally, except for what Allaah wills. Indeed, your Lord is Wise and Knowing."} [Quran 6:128] Scholars of Tafseer (Quranic exegesis) said that the relationship mentioned in the verse, 'making use of each other�, refers to men obeying Jinns in what they order them to do and to Jinns helping men and providing them with the information they ask for about the past and the future. However, the Jinns are indeed liars in most of what they tell man. Allaah The Almighty Says (what means): � {Shall I inform you upon whom the devils descend? They descend upon every sinful liar. They pass on what is heard, and most of them are liars.} [Quran 26:221-223] � {And there were men from mankind who sought refuge in men from the jinn, so they [only] increased them in burden.} [Quran 72:6]It is not true that this person can treat anyone, even if he is far away because Ruqyah must be made directly onto the sick person. This can be done by reciting or by drinking water upon which Quranic verses have been recited or by rubbing oils onto the affected place. Nobody can treat from afar except magicians who utilize the Jinn in the way we have mentioned.Allaah Knows best. (Source: islam_web)
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Facts about the writing of the Mus-haf
Question 99488: Bismillah. Assalaamu Alaykum. I have read around the issue of 'Ahruf and Qira�aah, and for the most part I understand it alhamdulilah. However, what I do not understand is the relation of the Mushaf a...
Question 99488: Bismillah. Assalaamu Alaykum. I have read around the issue of 'Ahruf and Qira�aah, and for the most part I understand it alhamdulilah. However, what I do not understand is the relation of the Mushaf and the Lawh al-Mahfuz. The Mushaf is the Qur�an, which is what is inscribed on the Lawh al-Mahfuz as per Surah Buruj 85:21-22 [Tafsir Jalalayn, Ibn Kathir]. Now, in Qadhi�s Sciences of the Qur�an, he mentioned that the mushaf�s of Uthman did not match each other letter for letter, rather they differed in a few letters in order to accommodate the recitations of certain verses (which he mentions as ahruf) (p. 147-148). Likewise, he goes on to state that not all recitations could be accommodated in one mushaf, thus one recitation was written in one mushaf and another recitation in another. He gives examples of Surah 91:15, one recitation being 'wa laa yakhaafu� and another 'fa laa yakhaafu�, indicating the letters had to be different in order to read both these readings. He furthermore gives the example of 3:184, with one reading being read with two extra ba�s. This Mushaf sent to Syria with Ibn Aamir had two extra ba�s while the others did not. 'In this example, an actual word is added in one of the mushafs� (Qadhi, Sciences of the Qur�an, page. 148). Thus, my question relates to the relationship between the Mushaf and the Lawh al-Mahfuz. Our belief is I am not mistaken is that the Mushaf is the Qur�an which is inscribed on the Lawh al-Mahfuz. So, for example, if we take a Mushaf, say Hafs an Aasim wherein 3:184 does not have the two extra ba�s and say that this is what is inscribed on the Lawh al-Mahfuz, then how do we reconcile this with say Ibn Aamir and the Syrian Mushaf with two extra ba�s, isn�t this also what is inscribed on the Lawh al-Mahfuz? Please reply and answer this question, removing any confusion I may have inshaa�Allah. Hope to hear from you soon. Jazakalllah khayr. Wasalaamu Alaykum.
Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and messenger.The Mus-haf is not the Preserved Tablet; rather, what is meant by it is the copy of the Quran which the Companions and those who came after them wrote on papers and collected between two covers. Ibn Manthoor said in Lisaan Al-'Arab: "The Mus-haf is a collection of all the scrolls included between two covers � . Al-Azhari, said: The Mus-haf was called as such because it is containing suhuf (i.e. written papers) which are written between two covers." [End of quote] These Mus-hafs that were written by the Companions lacked diacritical marks to make it mean more than one way of recitation. The additions (of some letters or marks) that some copies had were in correspondence to the recitation of some reciters while those which lacked such additions corresponded to other reciters; such as the case of the extra baa�s which you mentioned in the Mus-haf of Syria. For instance Ibn 'Aamir Ash-Shaami, and Ibn Katheer recited with an addition of '??�, along with putting a Kasrah ( pronouncing the letter as i in tin) under the ? in "?????" in Chapter 9, verse: 100, and so is the case in the Makkan Mus-hafs, while according to the rest of Qiraa'aat (manners of recitation) the word '??� is deleted and a Fat'hah (a sound like 'a' in apple) is placed on the ? of ????? and it is written as such in their Mus-hafs. They all agreed on keeping the same phrase '?? ?????' as Min Tahtiha (i.e. having the word 'min' and a Kasrah on the Taa' of ?????) in the entire Quran, as is stated in Kitaab Al-Masaahif by Ibn Abu Daawood and An-Nashr by Ibn Al-Jazari. Shaykh Dr. Abu Taahir As-Sindi, said in his book: The collection of the Quran in the Era of the Rightly Guided Caliphs: "The Committee wrote multiple copies of the Quran according to the following method: * All the copies were written without dots and without putting any diacritical marks from beginning to end. * They united its scribal conventions as follows: A � Writing the words that can be read in one way only, like {???????? ???????? ?????????? ???????????} [Quran 1:5] {It is You we worship and You we ask for help }B - Writing the words that can be read in more than one way in the same scribal manner that explicitly and fully corresponds to their different manners of recitation. Writing such words without dots and diacritical marks makes this easy, like (??????) with or without Shaddah (germination mark), and words like (???????) ? (???????) And (???????) with a dotted ? or with ? (which is without a dot). C � Writing the words which are recited in more than one manner in a scribal manner that corresponds to its reading (pronunciation) in different ways, by way of estimation and probability, like: (???) either by deleting the ? or keeping it. This is because the letter ? may be deleted from many words as a way of abbreviation as it is repeated many times, and it is only read in one way like in words such as (????) ? (??????) ? (???????) . In such words and examples mentioned above, it is only written in one manner without a difference. As regards the words that are only written in one manner but may be recited in different manners (following different manners of recitation) , then they used to write them down in some Mus-hafs in a writing that indicates only one manner of recitation, and in some other Mus-hafs, it is written in another manner that indicates another recitation, such as the word (?????? Wassa) with a doubled (germinate) ? and without Hamza (?) and writing it (???? Awsa). Also, reading {??????? ????????? ????????????} [Quran 9:100] by deleting the word: (??) before (?????????), or by adding it. The outstanding scholar Az-Zarqaani said: "What led the Companions to pursue this methodology in writing the Mus-hafs is that they had received the Quran from the the Prophet (saw) in all the different ways and manners of recitations in which it was revealed. So this methodology was the best to comprehend the Quran in all its different manners of recitations, so that it will not be said: "They dropped one of the manners of its recitation, or that they prevented someone from reciting it in any manner [dialect] he wished, given that all these different ways of recitation were consistently reported from the Prophet (saw) ."For more benefit, please refer to Fataawa 82191 - 182113.Allaah Knows best. (Source: islam_web)
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Facts and results will be unveiled on the day of resurrection
Question 101929: Will we on the Day of Resurrection know the destiny of every person whether he was righteous or not?Will we know the facts regarding those who were murdered or died with the truth buried with them? Wi...
Question 101929: Will we on the Day of Resurrection know the destiny of every person whether he was righteous or not?Will we know the facts regarding those who were murdered or died with the truth buried with them? Will we know this truth?Will we see the Companions of the Messenger of Allaah, sallallaahu 'alayhi wa sallam, and those who believed in him, and the disbelievers who did not believe in him?
Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His Slave and Messenger. On the Day of Resurrection, the veils will be lifted and the truth will be revealed. The Prophet, sallallaahu 'alayhi wa sallam, said: "When Allaah Gathers the first and last peoples on the Day of Resurrection, a flag will be raised for every one who committed treachery. It will be said, 'This is the treachery of so and so the son of so and so.�" [Al-Bukhari and Muslim]An-Nawawi said that the meaning of "flag" in this Hadeeth is a sign that defames the person among people.Usaamah ibn Zayd narrated that the Prophet, sallallaahu 'alayhi wa sallam, said: "A man will be brought on the Day of Judgment and thrown in Hell, so that his intestines will come out, and he will go around like a donkey goes around its millstone. The people of Hell will gather around him and say, 'O so-and-so! What is with you? Did you not enjoin us to do good and forbid us from evil?� He will reply, 'Yes, I used to enjoin good and not do it and I used to forbid evil and do it.�" [Al-Bukhari and Muslim]In the context of describing the condition of the believers and their eternal pleasure in the Hereafter, Allaah The Almighty Says (what means): {And they will approach one another, inquiring of each other.* A speaker among them will say, "Indeed, I had a companion [on earth]* Who would say, 'Are you indeed of those who believe* That when we have died and become dust and bones, we will indeed be recompensed?�"* He will say, "Would you [care to] look?"* And he will look and see him in the midst of the Hell.} [Quran 37:50-55]You can contemplate the scene of the hypocrites whose light will be cut off upon passing over As-Siraat. Allaah The Almighty Says (what means): {On the Day you see the believing men and believing women, their light proceeding before them and on their right, [it will be said], "Your good tidings today are [of] gardens beneath which rivers flow, wherein you will abide eternally." That is the great attainment.* On the [same] Day the hypocrite men and hypocrite women will say to those who believed, "Wait for us that we may acquire some of your light." It will be said, "Go back behind you and seek light." And a wall will be placed between them with a door, its interior containing mercy, but on the outside of it is torment.} [Quran 57:12-14] You can ponder over the polytheists� inability to prostrate on the Day of Resurrection. Allaah The Almighty Says (what means): {The Day the shin will be uncovered and they are invited to prostration but the disbelievers will not be able,* Their eyes humbled, humiliation will cover them. And they used to be invited to prostration while they were sound.} [Quran 68:42-43]You can see the scene of disbelievers disputing in Hell when Allaah The Almighty Says (what means): {And they will say, "Why do we not see men whom we used to count among the worst?* Is it [because] we took them in ridicule, or has [our] vision turned away from them?"* Indeed, that is truth � the quarreling of the people of the Fire.} [Quran 38:62-64]You can see the sermon of Iblees on the Day of Resurrection in Hell. Allaah The Almighty Says (what means): {And Satan will say when the matter has been concluded, "Indeed, Allaah had promised you the promise of truth. And I promised you, but I betrayed you. But I had no authority over you except that I invited you, and you responded to me. So do not blame me; but blame yourselves. I cannot be called to your aid, nor can you be called to my aid. Indeed, I deny your association of me [with Allaah] before. Indeed, for the wrongdoers is a painful punishment."} [Quran 14:22]There are many similar verses in the Quran for whoever contemplates on them.The believers will see the Prophet, sallallaahu 'alayhi wa sallam, on the Day of Resurrection at his Hawdh (Basin). He will give water to those who adhered to his Sunnah with his hand and they will never become thirsty again after it. The Messenger of Allaah, sallallaahu 'alayhi wa sallam, said: "I am your antecedent at the Basin and he who comes would drink and he who drinks would never feel thirsty, and there would come to me people whom I would know and who would know me. Then there would be intervention between me and them. I would say: 'They are my followers.� It would be said to me, 'You do not know what they did after you.� I will say to them: 'Woe to him who changes (his religion) after me.�" [Al-Bukhari and Muslim]Anas ibn Maalik narrated that "A man asked the Prophet, sallallaahu 'alayhi wa sallam, 'When will the Hour come?� The Prophet, sallallaahu 'alayhi wa sallam, said, 'What have you prepared for it?� The man said, 'Nothing, except that I love Allaah and His Messenger.� The Prophet, sallallaahu 'alayhi wa sallam, said, 'You will be with those whom you love.� Anas said: 'We were never so glad as we were on hearing the words of the Prophet: 'You will be with those whom you love." Anas continued: 'I love the Prophet, Abu Bakr and 'Umar, and I hope that I will be with them because of my love for them though my deeds are not like theirs.�" [Al-Bukhari and Muslim] The Messenger of Allaah, sallallaahu 'alayhi wa sallam, said: "I and the one who looks after an orphan will be like this in Paradise, showing his middle and index fingers and separating them." [Al-Bukhari]The believers� nearness to the Prophet, sallallaahu 'alayhi wa sallam, will be according to the extent of their good manners. The Prophet, sallallaahu 'alayhi wa sallam, said: "The most beloved among you to me and the nearest to me on the Day of Resurrection are those who have the best manners." [At-Tirmithi and its meaning is narrated in Al-Bukhari and Muslim]There are many other Hadeeths in this regard.We would also like to inform you that the believers will see their Lord on the Day of Resurrection.Allaah Knows best. (Source: islam_web)
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Facts in Islamic history
Question 104645: Where can I find facts in Islamic history in English such as what happened during the war of Uhud and Badr? How was the situation on the battlefield? What was the state of the Sahabah? I also want to ...
Question 104645: Where can I find facts in Islamic history in English such as what happened during the war of Uhud and Badr? How was the situation on the battlefield? What was the state of the Sahabah? I also want to know details on how Islam spread from Madina to other parts of the world, which Sahabah migrated toward which geographic area, etc.
Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. Please visit the corner "Seerah of the Prophet (saw) " on our website www.islamweb.net.Allaah Knows best. (Source: islam_web)
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Fahisha & Fawahish- Major Sins
Question 2228: I would be very grateful if you could provide me (preferably by e-mail)in depth explanation of the quran chapter 53 verse 31-32. In particular 1)What's the difference between fawahish and faahishah 2)...
Question 2228: I would be very grateful if you could provide me (preferably by e-mail)in depth explanation of the quran chapter 53 verse 31-32. In particular 1)What's the difference between fawahish and faahishah 2) one of the verse talk about major sins what are these? 3) what is "ajinnatin" specifically from a scientific views(what stage is that in embro development) 4)what is "lamam" 5) What does it mean "ascribe yourself not to purity.. I'll look forward to recieving your answer..Jazakallah
Answer: Dear S. As-salaamu alaykum. 1-Fahisha and Fawahish mean the same. Fawahish is simply the plural form of Fahisha. There are two opinions about the meaning of Fahisha: either it is fornication and adultery, or the second opinion is any bad deeds that deserves punishment such as stoning, killing, cutting a hand, etc. 2-Major sins are numerous. Islamic Law consider a major sin any act that the religion has warned Muslims against doing it, or has promised harsh punishment for committing, or has prescribed a Hadd (specific punishment) for it. Examples of Major sins are disbelieving in God after having believed in Him, Killing an innocent soul, dealing with Riba (usury, interest), treating one's parents harshly, adultery, fornication, giving false testimonies, etc. 3-As long as the embryo is in the mother's womb, it is referred to as Janin (in plural ajinnah). When the Fetus is born, the name changes to a baby. The origin of the word means in the Arabic language to cover, to hide, to be outside the site of others, or to enshroud something. Hence, the fetus is called Janin because it is away from the site of others. Also, Heaven in Arabic means Jannah (from the same origin) because the human eye cannot perceive it. 4-Lamam is the minor sin. It is the opposite of the Kabirah or the Major sin. A major sin can be washed through sincere repentance while a minor sin is washed away with ablution. 5-The meaning of ' ascribe yourself not to purity' is that a Muslim should speak good of himself or herself, but instead, he/she should do good deeds and get close to Allah, because speaking well of oneself can lead to egocentric feelings. Thank you for asking and God knows best. (Source: IslamiCity)
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Failed to disclose his business interests as required for his position
Question 107932: A friend of mine holds public office on a committee responsible for advising the municipal authority (local government) on policy issues concerning economic development and improvement of community fa...
Question 107932: A friend of mine holds public office on a committee responsible for advising the municipal authority (local government) on policy issues concerning economic development and improvement of community facilities. He was elected to this position by the voluntary associations and charitable organizations of our town.The committee�s code of conduct states that all members should make a public declaration of any private or business interests they have that could be relevant to the policy issues for which the committee is responsible. They do not necessarily have to withdraw from the committee if they have such an interest, but they must register their interest for the public record in order to protect the integrity of the committee's standing in the community.My friend set up a company a year ago with the intention of obtaining a contract to manage a local entertainment venue. He and his wife are directors of that company.The future of this venue became a key issue for the committee on which he serves. My friend did not declare his directorship of the company during meetings of the committee at which the entertainment venue was discussed and recommendations to government were agreed. Other members of the committee did not know of his involvement with the company. He knew that they did not know.Other members of the committee recently became aware of my friend�s interest in the company and have accused him of behaving in an unethical manner. They say that the public had a right to know about any private interests that could have influenced my friend�s recommendations on the venue�s future.However, my friend argues that just because he did not tell his committee colleagues and the public about this business interest it does not mean he was behaving in a deceitful manner. He says that he intended the company to be run on a not-for-profit basis so it should not be considered as a business interest.His colleagues have said that the code of conduct, whose contents he accepted when joining the committee, requires that such interests are declared. They say the code states that not-for-profit companies should be declared, not only profit-making ventures. (I have checked and it does state this requirement).I too believe that my friend may have behaved improperly in this matter and against Islamic principles. I have recommended that he should apologize to his colleagues and the public, and seek their forgiveness. Please advise.
Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. Fulfilling one's promise is one of the most important characteristics of a Muslim. Allaah says (what means): {�[those who] fulfil their promise when they promise�}[Quran 2:177]Cheating and deceiving is one of the characteristics of hypocrites. The Prophet (saw) said about the qualities of a hypocrite: "And when he promises, he does not fulfill his promise." [Al-Bukhari and Muslim] So it is an obligation on a Muslim to fulfill the conditions that he has promised to fulfill as long as they do not contradict the legislations set by Allaah. The Prophet (saw) said: "Muslims should honour their conditions." [Abu Daawood]There is nothing that contradicts Islamic legislations in what has been mentioned in the question, so the brother in question is wrong by not informing the public about his directorship of that company, since informing them does not cause any harm to him. It should be mentioned that when Muslims fulfill their promise, especially in non-Muslim countries, this has a good effect in informing its citizens about the bounties of this religion. This has a positive effect for them embracing Islam. However, his cheating and deceiving could have a negative effect and hinder them from embracing Islam.Finally, it should be noted that it is not permissible to reside in non-Muslim countries except for a necessity or a dire need.Allaah Knows best. (Source: islam_web)
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Failed to Fast 3 Days in Ramadan
Question 113301: It's about Ramadan, I have broken the fast for 3 days and I want to ask God to forgive me, knowing that the Prophet said that if you fast a whole year it won't match one day in Ramadan. What can I do ...
Question 113301: It's about Ramadan, I have broken the fast for 3 days and I want to ask God to forgive me, knowing that the Prophet said that if you fast a whole year it won't match one day in Ramadan. What can I do then? How can I ask God for forgiveness?
Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger.
With regard to the ruling on breaking the fast during the day of Ramadan, then if one breaks it by having sex, he has to make up the missed day and expiate for it. The expiation is as mentioned in the Hadeeth. It was narrated on the authority of Abu Hurayrah that he said, “While we were once sitting with the Prophet, sallallaahu ‘alayhi wa sallm, a man came and said, ‘O Messenger of Allah, I am ruined.’ The Prophet (saw) asked: ‘What is it?’ He replied: ‘I had sexual intercourse with my wife while I was fasting.’ The Messenger (saw) asked him: ‘Can you afford to manumit a slave?’ He replied in the negative. The Prophet (saw) asked him: ‘Can you fast for two successive months?’ He also replied in the negative. The Prophet (saw) , asked him: ‘Can you afford to feed sixty poor persons?’" He replied in the negative. In the meantime a man from the Ansaar came with a basket full of dates. The Prophet (saw) said to the man, "Take it and give it in charity (as expiation for your sin)." The man said "Should I give it to some people who are poorer than me and my family, O Allah's Apostle? By Him Who has sent you with the truth, there is no family between Medeenah's two mountains poorer than me and my family.” [Al-Bukhari and Muslim]
However, if one breaks the fast by deliberately eating or drinking, then he has to make up that day and ask Allah's Forgiveness for violating the sacredness of the month of Ramadan. This is the opinion of the majority of the Muslim scholars . Finally, the Hadeeth which you referred to in the question is reported by Imam Abu Dawood and At-Tirmithi in their books of Sunnan.
For more benefit, please refer to Fatwa 82187.
Allah knows best. (Source: islam_web)
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Failed To Fast Many Years after Reaching Puberty
Question 112816: Someone is 36 years old and is a committed, practicing Muslim. However, he did not start fasting until he was 20. Is he required to make up for the days that he missed in the past?
Question 112816: Someone is 36 years old and is a committed, practicing Muslim. However, he did not start fasting until he was 20. Is he required to make up for the days that he missed in the past?
Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah and that Muhammad (saw) is His slave and messenger. You have to fast all the months (of Ramadan) that you failed to fast after having reached the age of puberty. In addition, you have to provide food to thirty poor people for every month that you make up for. That you are under the obligation of making up the missed months is explained by the fact that you have not fasted these months, so fasting them is still due upon you. Also, feeding is required because you need to expiate for the delay of making up for the missed fasts beyond the time specified by the religion; meaning, for every month you missed, you had to fast it during the eleven-month-interval that falls between two months of Ramadan. It is worth noting that if you made the intention to fast one day in Ramadan and, after you started the fast, you nullified your fasting by having sexual intercourse during daytime, then this is a violation that you need to expiate for by observing one of three actions: freeing a slave, but if you cannot then move to fasting two consecutive months, and if you still cannot then move to providing food to sixty poor people. This is proven by the Hadeeth narrated by Al-Bukhari and Muslim on the authority of Abu Hurayrah . If, however, you nullified the fasting by something other than sexual intercourse, then scholars held different opinions regarding this issue: some held that it is obligatory to offer expiation, while others held it is not.Anyway, you need to turn to Allah in repentance very often and perform as many good deeds as you can. This is because your negligence of the obligatory fasting is a huge sin whereby you have abandoned an integral pillar of Islam for a very long time. The Prophet (saw) said: “Islam is built upon five pillars: the worship of Allaah alone and abandoning the worship of whatever else, establishing Prayer, paying Zakah, performing Hajj to the House, and fasting the month of Ramadan.” [Al-Bukhari and Muslim and this is the wording of Muslim] You definitely know what a pillar means to a construction.Allah Knows best. (Source: islam_web)
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Failed to Fast Ramadan When 18 Years Old
Question 113258: When I was 18 years old, I did not fast in Ramadan and no one told me that I must fast in Ramadan. Shall I fast it now? Tell me what I can do?
Question 113258: When I was 18 years old, I did not fast in Ramadan and no one told me that I must fast in Ramadan. Shall I fast it now? Tell me what I can do?
Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger.
It is mandatory on you to make up the days you missed fasting and which you should have fasted in the first place. If you know their number, the matter is settled. But if you do not know their number, then you should fast until you become certain that you are free from liability [i.e. made up for all the days that you broke fasting]. Know that the signs of puberty are as follows:
1) Having wet dreams. So when the male ejaculates and when the female has vaginal secretions due to sexual desire they have reached the age of puberty.
2) Growing of pubic hair which is hair that grows in the area surrounding the sexual genitals. If this hair grows in this area then the male/female is considered to have reached the age of puberty. So, if any of these two signs appear the person is considered by Islamic Sharee’ah as having reached the age of puberty regardless of whether he has reached the normal age which is fifteen or eighteen according to the Shaafi'i and Hanbali Schools of jurisprudence.
But the Maaliki and Hanafi Schools consider the age of puberty to be eighteen. The Hanafi School is of the view that the age of puberty for the woman is seventeen only if the two signs stated above do not appear.
Here we want to draw your attention that whoever deliberately abandons fasting in Ramadan and does not make up the missed days until the next Ramadan begins, then such person should feed a poor person for every missed day as expiation besides making them up later. This ruling applies to the one who delays fasting knowingly and without any legal excuse such as illness, journey, etc. If one delays fasting due to ignorance or forgetfulness, then there is no expiation due on him. This opinion is stated clearly in the Shaafi'i School and also from a group of Muslim scholars.
Allah knows best. (Source: islam_web)
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Failed to keep his promise to start sports
Question 107609: I am writing with regards to "keeping your word". At the end of last year I said to one of my cousins that I was going to take up sports with the coming of the next year.(Note: I did not swear I would...
Question 107609: I am writing with regards to "keeping your word". At the end of last year I said to one of my cousins that I was going to take up sports with the coming of the next year.(Note: I did not swear I would take up sports, I just said it thinking that it would be OK and easy then). Now I realize that due to the amount of study I have, the cold weather outside and the fact that I neither like nor am in the mood to play sports(since I am very bad at them) that I may not be able to keep my word. My question is: Is there anything I can do to free myself from the obligation of my word i.e. anything like the Kaffarah Ya'meen (which I know is for oaths) so that I have the liberty to play sports when I want and not play them if I don
Answer:
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions.
According to the majority of the scholars it is desirable to fulfil one's promise, and it is among the noble manners for which the Prophet (saw) was sent to complete them. In this regard, please refer to Fatwa 84051. However, since you did not make an oath when you made the promise, then this is not considered as an oath.
Therefore, it is desirable for you to fulfil the promise you made, but if you do not fulfil it, you are not required to do anything and you are not obliged to expiate for it.
Allaah Knows best.
(Source: islam_web)
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Failed to pay to his sister for her share of inheritance 8 years ago
Question 116154: my property was distributed among 3 siter and myself b4 8 years. according to moulavis i was liable to pay rs 6000/ to my 3 sisters. i payed to my 2 siter and due to some financial problem i was facin...
Question 116154: my property was distributed among 3 siter and myself b4 8 years. according to moulavis i was liable to pay rs 6000/ to my 3 sisters. i payed to my 2 siter and due to some financial problem i was facing i dint pay yet her amount.now she is demamding rs 60,000/insted of rs 6000/ soplease tell me howmuch should i pay my thrd sister.
Answer:
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. If you purchased from your sisters their share in these properties, among whom is your third sister, and you paid every one of them with the exception of the third one, then you are only obliged to pay the price by which she sold her share to you, even if you did not pay her yet, because this price is a debt which you are obliged to repay, and the ownership of her share was transferred to you. However, if you have not yet purchased her share until now, she may sell it to you with the price she likes and she has the right to refrain from selling it to you. Allaah Knows best. (Source: islam_web)
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Failing in the Test Is Not Due to Not Living With the Husband
Question 105318: Assalamualaikum. There is a question from a married woman. She has been married for 3 years, but she lives with her parents because she is the only child of her parents. She has a permission from her ...
Question 105318: Assalamualaikum. There is a question from a married woman. She has been married for 3 years, but she lives with her parents because she is the only child of her parents. She has a permission from her husband to live with her parents. In two occassions, she took tests for being a public officer, but she failed with slightly-little gap in score from the one who was accepted. Is her failure in the tests due to being her not living with her husband? Thanks
Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger. This woman's failure to pass the test is not necessarily caused by not living with her husband. As long as her husband has given her permission to live with her parents, she bears no sin for leaving her husband�s home. Moreover, her failure in the test is not necessarily a bad thing; it may rather be good for her. Allah, The Exalted, Says (what means): {But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not.} [Quran 2:216] In any case, renewing the repentance is required; it was said: "Affliction descends only due to sin and is removed only by repentance." It was narrated on the authority of Abu Tharr that the Prophet, sallallaahu 'alayhi wa sallam, said in a Qudsi Hadeeth: "(Allah Said:) O My slaves, it is but your deeds that I count for you and then I recompense you accordingly, so let him who finds good praise Allah, and let him who finds otherwise blame none but himself." [Muslim] Ibn Rajab Al-Hanbali said: "When an affliction befalls a believer in this worldly life, he should blame himself, and this should prompt him to return to Allah by repentance and seeking forgiveness." [End of quote from Jaami' Al-'Uloom wa Al-Hikam] Allah Knows best. (Source: islam_web)
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Failing or forgetting to repay a debt before death
Question 106148: Thank you for the example (given in a previous fatwa). Is it possible to kindly give a direct answer to my question as the examples did not fully answer my question? May Allaah reward you. Dear brothe...
Question 106148: Thank you for the example (given in a previous fatwa). Is it possible to kindly give a direct answer to my question as the examples did not fully answer my question? May Allaah reward you. Dear brothers, my question is the following: Someone died without paying off his debts, and no one (neither his heirs nor his friends) payed the debt for him. Could such a person ever go to Paradise if he has enough good deeds? I read that the person's soul will remain suspensed until his debt is paid off, but what about on the day of ressurection? Are all souls raised and past judgement on then? And what if the person in debt has enough good deeds to give to his creditor (to thus pay off the debt) and then still has enough good deeds to outweigh his bad deeds, will his good deeds bail him out? Also, if he does not have enough good deeds and was a true believer, will he be put into paradise after doing his time in hell, as i read somewhere that whoever dies on pure monotheism will enter paradise, including the one who steals and so on? A person who steals is indebted to whom he stole from. Please clarify, may Allaah reward you. I also wanted to know about the case where someone intended to pay a debt but could not pay it off and did not have the chance to do so, like when a person did not have enough money to pay a shopkeeper the full amount of the goods. The shopkeeper tells him, "OK, you can pay me the rest tomorrow," but the person dies on his way home. That person did not have the chance to tell anyone and the shopkeeper thinks that he cheated him because he did not come back. Or, for example, a person forgot about his debt; will he person be forgiven? Please reply with a direct answer. May Allaah reward you.
Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah and that Muhammad (saw) is His slave and Messenger. Many religious texts have been reported proving qisaas (retaliation against the transgressor) on the Day of Judgment as far as acts of injustice and transgression among people are concerned, and also that the wronged person shall be compensated from the good deeds of his transgressor (in proportion to the transgression), if he had any; otherwise, the transgressor shall bear the sins of the wronged person in the Hereafter (in proportion to the transgression). It has been narrated on the authority of Abu Hurayrah that the Prophet (saw) said, "He who has done a wrong affecting his brother's honor or any given act of injustice, let him ask his forgiveness today before the time (i.e., the Day of Resurrection) when he will have neither a dinaar nor a dirham. If he has done good deeds, a portion equal to his wrong doings will be subtracted from them; but if he has no good deeds, then he will be burdened with the evil deeds of the one whom he had wronged, in the same proportion." [Al-Bukhari] This applies to the deceased's debts as well if he dies while unwilling to repay them despite his ability to do so because this constitutes injustice on his part. The Prophet (saw) said, "Delay in payment on the part of one who has the means (to pay) makes it lawful to dishonor and punish him." [Al-Bukhari, Ahmad, Abu Daawood, and others, with different wordings] If no one repays the debts to which the deceased is liable, then he shall be held accountable for them on the Day of Judgment and shall be subject to the due retaliation, i.e. a portion of his good deeds will be deducted in proportion to his transgression. The Prophet (saw) said:"The truly bankrupt of my followers is the one who comes on the Day of Resurrection with prayers and fasts and zakah but (he finds himself bankrupt on that day as he exhausted his funds of virtues) since he hurled abuses against some people, slandered some, unlawfully consumed the wealth of some, shed the blood of some, and beat some; and his virtues are then credited to their account (those who suffered at his hand). And if his good deeds fall short to clear the account, then some of their sins are entered in (his account) and he is thrown in the Hellfire." [Muslim] It is understood from this hadeeth that when the good deeds of the transgressor are consumed and he has no more good deeds by which he can repay and compensate the wronged person, he shall be thrown into Hellfire. However, if the transgressor has good deeds left after repaying those whom he has wronged in the worldly life, then he shall be admitted to Paradise, if Allaah wills, and will not be thrown into Hellfire. Al-Qurtubi said, "It is deduced from the ahaadeeth and reports in this regard that those whose scale (of good deeds) will be heavy (outweighing the scale of evil deeds), will be saved and admitted to Paradise to abide therein, eternally knowing with certainty that they will never enter Hellfire." In case the person is thrown into Hellfire because of failing to repay the rights of the people whom he has wronged, then he will not abide therein perpetually, as long as he died as a believer. Abu Tharr narrated that the Prophet (saw) said, "Jibreel (Archangel Gabriel) came to me and gave me glad tidings, that whoever dies without associating anything with Allaah, then he will enter Paradise, even if he commits adultery and theft." [Ibn Hibbaan and others - Al-Albaani graded it saheeh (sound)] This is with regards to the debtor who dies while procrastinating the repayment of his debts. However, if the indebted person is unable to repay his debts or passes away while intending to repay them, then it has been reported in some ahaadeeth that Allaah, The Exalted, will repay such debts on his behalf. For instance, the Prophet (saw) said, "Whoever takes the money of the people with the intention of repaying it, Allaah will repay it on his behalf, and whoever takes it in order to waste it, then Allaah will waste him." [Al-Bukhari and Muslim] Ash-Shawkaani said, "As for a debtor who has no wealth to repay the debts of which he is liable and who dies while intending to repay such debts, it is authentically stated in the ahaadeeth that Allaah, The Exalted, will repay such debts on his behalf. It is even established that the mere love of repaying one's debts on part of the debtor upon his death entitles him to the privilege of having his debts repaid by Allaah on his behalf, even if he has wealth and his heirs did not repay his debts thereof." He brought forth many pieces of evidence to this effect.However, if a debtor forgets about the debts of which he is liable and dies before repaying them, then he remains legislatively liable of repaying such debts, and his liability is not waived by forgetfulness. However, such debts may fall under the category of the debts that Allaah, The Exalted, repays on behalf of the indebted person if he had taken such loans with the sincere intention of repaying them but forgot to do so (and passed away). Al-Haakim reported in his book Al-Mustadrak that the Prophet (saw) said, "If someone takes a loan with the intention of repaying it and then passed away (before the repayment), then Allaah will pardon him and compensate the creditor with what he wishes..." This is with regards to a debtor who passed away while intending to repay his debt but forgot about it. Allaah knows best. (Source: islam_web)
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Failing to act upon non-religious knowledge that one learned
Question 105868: Assalaamu alaykum wa rahmatullaahi wa barakaatuhu, Shaykh. It is true that if a person does not implement what the person learns of the religious knowledge, then they are sinful. My question is about ...
Question 105868: Assalaamu alaykum wa rahmatullaahi wa barakaatuhu, Shaykh. It is true that if a person does not implement what the person learns of the religious knowledge, then they are sinful. My question is about the knowledge outside the religion that one has, is it true for that too? I studied dental hygiene, hence if I do not implement what I learned and do not take care of my dental hygiene as much as a learned person can, then will I be sinful for it? And what about informing others about it too? I find that it is somehow linked to Islam as good hygiene is part of our religion, ut it is not religious knowledge in itself. May Allaah reward you, Shaykh.
Answer: All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad (saw) is His slave and Messenger.In principle, it is permissible to refrain from acting according to a worldly science that someone had learned, unless refraining from acting on it causes harm to one�s own self or other Muslims, because worldly sciences such as medicine, engineering, and others are among the communal sciences, which are not obligatory on every adult, but it may be obligatory on some adults if there is no one else to carry it out. Shaykh Ibn Taymiyyah said in his book Al-Hisbah:"The acts that are communal obligations become an individual obligation if no one does them, especially if other people are unable to do them. So if the people are in need of the farming of a people or their weaving or their building, then this kind of work becomes obligatory (i.e. a communal obligation), and the ruler obliges them to do it if they refrain from doing it in return for wages equivalent to the job, and he should not let them ask the people to pay them more than the equivalent wages, and he should also not allow the people to oppress them by giving them less than their right." The ruling on teaching worldly sciences or not teaching them is the same as the ruling on acting according to them, with the details mentioned above.As regards your question, "Will I be sinful for not taking care of my dental hygiene, despite my knowledge of the importance of taking care of it?" The answer is based on the harm caused to your teeth because of neglect. The ruling about this is the ruling of seeking treatment or not seeking treatment. The fact that you have learned dental hygiene does not affect the ruling of neglecting it in the Sharia, but this is blameworthy in the custom of the people. The Islamic Fiqh Council's decision on seeking treatment reads: Rulings on medical treatment vary according to the situations and persons involved: A. It is obligatory if forgoing it may result in a person�s death, loss of an organ, or disability, or if the illness would spread to others, as in the case of contagious diseases. B. It is recommended if forgoing it may weaken the body without entailing the consequences mentioned in the first case above. C. It is permissible if not covered by the preceding two cases.Allah knows best. (Source: islam_web)
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Failing to denounce backbiting out of shyness
Question 105814: If someone backbites to me about another person and I do not protest or anything (out of shyness) but I utterly resent the act in my heart, would some of my good deeds still be taken away by the perso...
Question 105814: If someone backbites to me about another person and I do not protest or anything (out of shyness) but I utterly resent the act in my heart, would some of my good deeds still be taken away by the person about whom I heard the backbiting on the Day of Judgment? Also, would I be punished in the grave for listening to it?
Answer: All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad (saw) is His slave and Messenger.Shyness is not an excuse in refraining from denying evil. If a person is being backbitten in your presence and you are able to denounce this evil but you did not do so, then you are sinful just like the person who did the backbiting. So it is feared that you would be subjected to the threat related to the backbiter in the grave or in the Hereafter. Abu Haamid Al-Ghazaali said:"The third kind is to refrain from listening to every kind of evil, because what is forbidden to say is forbidden to listen to. It is for this reason that Allah made the listener (to evil) equal to the one who consumes what is unlawful. Allah says (what means): {[They are] avid listeners to falsehood, devourers of [what is] unlawful.} [Quran 5:42] Allah also says (what means): {Why do the rabbis and religious scholars not forbid them from saying what is sinful and devouring what is unlawful?} [Quran 5:63] Therefore, keeping silent on backbiting is prohibited. Allah says (what means): {Indeed, you would then be like them.} [Quran 4:140] It is for this reason that the Prophet (saw) said, 'The backbiter and the listener are both sinful.�"Al-Iraaqi said about the above hadeeth, "It is Ghareeb (a hadeeth is termed ghareeb [scarce or strange] when only a single reporter is found relating it at some stage of the isnaad)."An-Nawawi said:"Know that (regarding) backbiting � just as it is forbidden for the backbiter to say it � (it) is also forbidden for the listener to listen to it and approve of it. Therefore, it is an obligation on someone who hears a person starting prohibited backbiting to forbid him from doing so if he does not fear an apparent harm. If he fears an apparent harm, he should deny it in his heart and leave that gathering if he is able to do so. If he is able to deny it with his tongue or to interrupt and divert the backbiting by saying something else, then he is obliged to do so. If he does not do so, he is disobedient (to Allah)."That sin is wiped out with sincere repentance that fulfills its conditions, which is to quit the sin, to be determined not to return to it again, and to regret it. Is it a condition to seek the pardon of the person who was backbitten in your presence or not? There is a difference of opinion among the scholars on this; the view chosen by Shaykh Ibn Taymiyyah is that it is not an obligation to inform him because of the harm that it might lead to; it is enough to ask Allah for forgiveness for him and endeavor to mention him (in public) with what is good.Allah knows best. (Source: islam_web)
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Failing to fast in Ramadan for work reasons
Question 113107: My husband do not fast in Ramadhaan in some days that he works 12 hours because he can not stand this. I talked to him many times. He can not find another job. Is this alter my relationship with him?
Question 113107: My husband do not fast in Ramadhaan in some days that he works 12 hours because he can not stand this. I talked to him many times. He can not find another job. Is this alter my relationship with him?
Answer:
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions. Allaah prescribed fasting on all believers who are able to fast, and gave permission for whoever has a sound religious reason like sickness, travel and the like to break the fast and make it up when the reason of breaking the fast no longer exists. Allaah Says (which means): {O you who believe! Observing fasting is prescribed for you as it was prescribed for those before you, that you may become righteous. [Fasting for] a limited number of days. So whoever among you is ill or on a journey [during them]-then an equal number of days [are to be made up].}[Quran 2:183].The scholars mentioned that if a worker is very thirsty to an extent that he is unable to do his work, he is allowed to break the fast and make it up when the reason of breaking the fast no longer exists. However, it is not permissible for him to intend to break the fast from the night. Your husband is obliged to have the intention to fast every night, if he then finds it very difficult to fast to an extent that he is unable to do his work, then he is permitted to break the fast. He is obliged to do this every day. Nonetheless, what you mentioned about your husband does not affect your marital relationship, however, you should clarify to him what we mentioned above that he is obliged to intend to fast from the night and if he is unable to fast during his work, he is then allowed to break the fast. Allaah Knows best. (Source: islam_web)
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Failing To Fast Out of Ignorance
Question 112729: My mother has not fasted for thirty years. She has been suffering from a chronic disease for twenty-three years. As for the remaining seven years, she did not fast during that time out of ignorance an...
Question 112729: My mother has not fasted for thirty years. She has been suffering from a chronic disease for twenty-three years. As for the remaining seven years, she did not fast during that time out of ignorance and carelessness. Now, she is still sick. How can she clear herself of her obligations before Allaah?
Answer: All perfect praise be to Allaah, the Lord of the worlds. I testify that there is none worthy of worship except Allaah and that Muhammad (saw) is His slave and Messenger.Fasting Ramadan is a pillar of Islam that should be observed with keenness. If a Muslim does not observe it out of ignorance or carelessness, then he must immediately repent and make up for the days that he has missed and feed a poor person for each day that he has delayed until the following Ramadan came. If a Muslim breaks a day of fasting in Ramadan by having sexual intercourse, then he must offer the major expiation, which is to free a slave, fast two consecutive months, or feed sixty poor people respectively. He has to abide by the order set by the sharia concerning these options so that if the first is not available or affordable he moves to the next. According to the preponderant scholarly view, this latter ruling is specific to men,. However, if a Muslim breaks his fast in Ramadan because he is sick, then he is required to fast the days that he missed after getting well. Allaah says (what means): {… and whoever is ill or on a journey—then an equal number of other days…} [Quran 2: 185]As for your current situation, you have to assess the condition of your mother. If she is expected to recover, then she should wait until Allaah grants her recovery and then make up for the days that she missed. If it is not expected that she will recover, then she is only required to feed a poor person for each day that she missed.Allaah Knows best. (Source: islam_web)
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Failing to find righteous company
Question 105708: Assalaamu alaykum wa rahmatullaahi wa barakaatuhu. What should I do if I am unable to find a righteous company? Either I find sinners, or I find innovators. Should I mix with these bad people to fill ...
Question 105708: Assalaamu alaykum wa rahmatullaahi wa barakaatuhu. What should I do if I am unable to find a righteous company? Either I find sinners, or I find innovators. Should I mix with these bad people to fill the gap, or should I keep by myself?
Answer: All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad (saw) is His slave and Messenger.There are good people everywhere on earth, praise be to Allah. Whoever sincerely seeks them will find them, so be keen on looking for them with perseverance and sincerity. Look for them in mosques, Thikr (remembrance of Allah) gatherings, and religious lessons, and keep company with those who are better than others, then those who are next in rank, and so on, for no one is perfect or free of flaws and shortcomings.If you cannot find except those whose company harms you and who lure you to disobey Allah, then your only resort would be to keep to yourself and limit your interactions with people to the extent that meets your needs and interests, and nothing more.Allah knows best. (Source: islam_web)
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Failing to forbid backbiting out of shyness
Question 105741: Assalaamu alaykum, Scholar. First, I want to thank you all for answering my questions. I have a problem: whenever I hear Gheebah (backbiting), I almost always feel to shy to react. However, this does ...
Question 105741: Assalaamu alaykum, Scholar. First, I want to thank you all for answering my questions. I have a problem: whenever I hear Gheebah (backbiting), I almost always feel to shy to react. However, this does not happen with everyone; there are situations in which I do not feel shy to correct certain people. And as we know, Gheebah may be the most common sin amongst Muslims, so I hear Gheebah almost every day. I have been repenting every day after hearing Gheebah and not reacting with sincerity. I cry and fulfil its (repentance) three conditions, but then I again feel shy to react. So what I am doing now is that, as I know that I will find it difficult to react, I do not want to mix with people, and I stay by myself almost all of the day. Notice, Shaykh, that these people are not bad; it is the opposite as some of them are Shaykhs, memorisers of the whole Quran, etc. I want to know if the sin accuired by listening to Gheebah but denying it with the heart is the SAME MAJOR sin or whether it is recorded as a small sin (not a major one). Also, Shaykh, tell me, if I feel shy to react, is it correct to leave the gathering but not put an end to it? Please, Scholar, reply to me directly since I could not get my problem solved with the links that you have sent me previously. Again, may Allaah bless you.
Answer: All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger.You should know that it is impermissible to listen to Gheebah (backbiting) and approve of it. Rather, it is an obligation to censure those who engage in Gheebah and clarify the prohibition of Gheebah and Nameemah (tale-bearing) to them. If doing this does not stop them, then you have to avoid sitting with them as much as you can. It is not sufficient to leave the gathering if you are able to forbid the evil and defend the backbitten person.An-Nawawi said:"You should know that it is prohibited to listen to Gheebah and approve of it just as it is prohibited to say it. When one hears a person starting to engage in prohibited Gheebah, it is an obligation on him to forbid that person from it if he does not fear clear harm as a result. If he fears harm, then he must reject this Gheebah with his heart and leave this gathering if he is able to. So if he can forbid this Gheebah verbally (by speaking against it) or put an end to it by changing the subject of the conversation, he is obliged to do so, and if he does not do so, he bears a sin for it ... If he is obliged to stay in that gathering where Gheebah is being committed and he is unable to forbid it, or he did so but it was not accepted from him and he could not leave the gathering, then it is prohibited for him to attentively listen to Gheebah. Rather, he is required to remember Allah, The Exalted, with his tongue and heart or with his heart only or think of something else to distract himself from listening to Gheebah. He bears no sin for accidentally hearing Gheebah as long as he does not attentively listen to it in this situation. If he can leave this gathering later on while they are still engaged in Gheebah and its like, then he is obliged to do so." [Al-Athkaar] The scholars held different views as to whether listening to Gheebah is from the Kabaa'ir (major sins) or not. As-San'aani wrote:"If a Muslim witnesses Gheebah, he is obliged to do one of the following actions: defend his fellow Muslim's honor (who is being backbitten) even if only by changing the subject, leaving the gathering in which Gheebah is committed, renouncing it in the heart, or disliking what is said. Some scholars held that keeping silent in such a situation is considered a major sin because it is subject to the stern warning (in the Quran and Sunnah) in addition to being included in the warning against refraining from forbidding sin. Moreover, if he remained silent, he is considered one of the backbiters in terms of committing the sin, even if he did not actually engage in the backbiting himself..." [Subul As-Salaam]It is impermissible to let shyness prevent you from forbidding an evil; this type of shyness is dispraised in the Shariah. The author of Mat-harat Al-Quloob (poem) said (what means), "As for dispraised shyness, it is what prevents from forbidding evil or asking about a religious matter and the like. It is one of the traits that lead to destruction."Allah knows best. (Source: islam_web)
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Failing to help those who are stricken by disasters on the grounds that this is the will of Allaah
Question 94893: Some people see their Muslim brothers who have been stricken by calamities and disasters, and they do not move or feel motivated to help them, nor do they urge others to do that, on the grounds that w...
Question 94893: Some people see their Muslim brothers who have been stricken by calamities and disasters, and they do not move or feel motivated to help them, nor do they urge others to do that, on the grounds that what has happened is the will of Allaah and it is not right for us to help them when Allaah is punishing them!� Some people, when they are told to do good to the poor and needy, they say, how can we do good to them when Allaah has willed this for them? Allaah has made them poor and you want to make them rich? Or they say, if Allaah wanted to, He could make them rich without our help. What is the Islamic view concerning such comments?
Answer:
Praise be to Allah.
These
and similar comments are undoubtedly false speech, which is indicative
of great ignorance or despicable negligence. The will of Allaah can
never be grounds for committing sin or neglecting obligatory duties.
Moreover,
Allaah has commanded us to help Muslims who are in dire straits and
to help the needy. He denounces those who fail to do this duty, as He
says (interpretation of the meaning):
�Nay!
But you treat not the orphans with kindness and generosity (i.e. you
neither treat them well, nor give them their exact right of inheritance)!
And
urge not one another on the feeding of Al-Miskeen (the poor)!
And
you devour the inheritance � all with greed.
And
you love wealth with much love�
[al-Fajr
89:17-20]
Not feeding the
poor is one of the causes of a person entering Hell. Allaah says (interpretation
of the meaning):
�
�What has caused you to enter Hell?�
They
will say: �We were not of those who used to offer the Salaah (prayers),
Nor
we used to feed Al-Miskeen (the poor);
[al-Muddaththir
74:42-44]
Wealth belongs
to Allaah; if He willed, He could take it away from the person who says
these things. Would he, in that case, when he is in desperate need for
food, like to have said to him what he is saying to others?
This view is
seriously mistaken and is a great misguidance. The one who says this
is like those of whom Allaah says (interpretation of the meaning);
�And when it
is said to them: �Spend of that with which Allaah has provided you,�
those who disbelieve say to those who believe: �Shall we feed those
whom, if Allaah willed, He (Himself) would have fed? You are only in
a plain error��
[Yaa-Seen
36:47]
(Source: IslamQA)
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Failing to observe consecutiveness in vowed fasts
Question 106264: A long time ago, my mother made a vow to fast a month consecutively. Now, however, she cannot fulfill the vow because she suffers from hypertension and diabetes. She cannot fast two days consecutively...
Question 106264: A long time ago, my mother made a vow to fast a month consecutively. Now, however, she cannot fulfill the vow because she suffers from hypertension and diabetes. She cannot fast two days consecutively. Is it permissible that I observe the fast instead of her? If it is impermissible, then what should I do? Please advise. May Allah reward you.
Answer: All perfect praise be to Allaah, the Lord of the worlds. I testify that there is none worthy of worship except Allaah and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger. Whoever vows to obey Allaah is required to fulfill the vow. It was narrated that the Prophet, sallallaahu 'alayhi wa sallam, said: "Whoever vowed to obey Allaah, let him do so." [Al-Bukhari and others]The woman in question is required to fast a month consecutively. If she cannot observe consecutiveness due to sickness, then she is permitted to break the fast during the days that she is unable to fast and then resume the fast on other days until she completes the month. She is also required to offer expiation for breaking an oath for her failure to observe consecutiveness. This is the opinion of the Hanbali scholars . The author of Matalib Uli An-Nuha said, as he counted the incidents that do not affect the consecutiveness of fasting: "Menstruation, post-partum bleeding, insanity, unconsciousness, and expected sickness (in case of fast) because one is unable to avoid such things." Ash-Shaafi'i accorded with the Hanbali scholars in his old opinion on this subject as he held that breaking the fast for sickness does not affect consecutiveness. As for offering expiation for failing to observe consecutiveness, Ash-Shaafi'i said: "If one breaks a (consecutive) fast due to an excuse, he has the option either to start a new fast without need to offer the expiation, since the vow is fulfilled as stipulated, or resume the fast of thirty days and offer expiation for not observing consecutiveness." This is to be applied if the woman is able to fast but is unable to do so consecutively. If she is not able to fast, then she is required to feed a needy person for each day and to offer an expiation like that for a broken oath. This is the opinion of the Hanbali scholars .The author of Matalib Uli An-Nuha said: "Whoever vowed to fast but is unable to fulfill it shall feed a needy person for each day and offer an expiation like that for breaking an oath, out of treating a vow like an ordained duty. The expiation is due for not fulfilling the vow, and feeding is due because of the person�s inability to observe the obligation of fasting. Although the two reasons are different, both are effective; and none of them is dropped, as there is no reason to do so."Allaah Knows best. (Source: islam_web)
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Failing to produce four witnesses in accusation of rape
Question 123577: Assalaamu alaykum dear Brother in Islam. I have the following query: If a woman accuses someone of rape while she does not have four witnesses and the accused does not confess having committed rape or...
Question 123577: Assalaamu alaykum dear Brother in Islam. I have the following query: If a woman accuses someone of rape while she does not have four witnesses and the accused does not confess having committed rape or adultery, will the woman be punished for slander of adultery (had-e-quzuf)? Please answer with evidence from the Sunnah. I have researched lots of Fiqh books like Hidaya, Dur Mukhtar and Sihah e-Sittah and am confused. I think she is muddai (one who claims), not a witness, and that she cannot be punished for slander.
Answer: All perfect praise be to Allaah, The Lord of the worlds. I testify that there is none worthy of worship except Allaah and that Muhammad, sallallaahu ʻalayhi wa sallam, is His slave and Messenger. The scholars define slander (qathf) as, "Explicit or implicit accusation of committing zina (adultery or fornication) against an individual who is generally known to be chaste". This definition was underlined by the author of the book on Hanafi Fiqh, Al-ʻInaayah Sharh Al-Hidaayah.The essence of slander is accusing a person of committing zina, regardless of whether the accuser is a claimant or a witness. If a woman accused a man of forcing her into committing zina and did not bring forth four witnesses to substantiate her claim, then she is liable for the hadd (prescribed punishment) of slander. Al-Lubaab fi Sharh Al-Kitaab (another book on Hanafi Fiqh) reads:"If a man or a woman accused a chaste man or woman of committing zina explicitly, such by saying, 'You are an adulterer/adulteress' or, 'You have committed zina,' then the accused person has the right to claim subjecting the accuser to the hadd of slander, and the ruler implements the hadd, which is eighty lashes if the offender is free (as opposed to a slave). Allaah, The Exalted, says (what means): {And those who accuse chaste women and then do not produce four witnesses - lash them with eighty lashes...} [Quran 24:4] The scholars unanimously said that 'accuse' in the verse refers to accusing of Zina."Some jurists held that the ruling differs based on whether her accusation is made against a righteous person or a dissolute person or a person whose religiosity is unknown to people. Al-Kharashi commented on the following statement of Khaleel, "If a woman claimed that a man forced her into adultery while it is inconceivable for such a man to commit this crime (because he is known for his piety and righteousness) without providing witnesses or physical evidence, then she is subject to the hadd of slander." Al-Kharashi said: "This means that if a woman accused a pious man of forcing her into adultery and there were no witnesses to prove her claim and she did not drag him by his clothes (to prove the offense), then she should be subjected to the hadd of slander whether or not she is well-known for chastity she should be subjected to the hadd of zina if she becomes pregnant as a result. The same ruling applies if she is proven non-pregnant unless she retracts her claim. If she drags him by his clothes and reports the crime of her own volition, then the hadd of zina is waived from her even if she is proven pregnant given the public defamation that she brought upon herself by reporting the offense. She is still subject to the hadd of slander and has no right to ask the man whom she accused to take an oath and swear to his innocence of the charge brought against him. On the other hand, if she accused a dissolute man of such a crime and she did not drag him by his clothes, then she is not subject to the hadd of slander or zina unless she is proven pregnant. However, if she dragged him by his clothes, then the hadd of zina is waived from her even if she is proven pregnant and the hadd of slander is waived from her as well. Lastly, if she accused a man whose religiosity is unknown and she did not drag him by his clothes, then she is subject to both the hadd of slander and that of zina. If she dragged him by his clothes, then she is not subject for that to the hadd of slander..."Finally, we could not find evidence in the Sunnah regarding the case mentioned in the question. However, the general indication of the verse applies to it. At-Tabaraani cited the statement of Abu Sakhr in his commentary on the verse that reads (what means): {Why did they (who slandered) not produce for it four witnesses? And when they do not produce the witnesses, then it is they, in the sight of Allaah, who are the liars.} [Quran 24:13] He said, "Whoever accused a Muslim individual of committing adultery and failed to produce four witnesses has committed slander and should be subject to the hadd of slander ..."Allaah knows best. (Source: islam_web)
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Failing to refute false statements about Jesus does not turn a Muslim into a disbeliever
Question 101695: Assalamu alaykum. I truly appreciate the work that you do answering questions, and I have a question that is really important and I need advice, Allaah willing. I am very eager to receive your respons...
Question 101695: Assalamu alaykum. I truly appreciate the work that you do answering questions, and I have a question that is really important and I need advice, Allaah willing. I am very eager to receive your response, Allaah willing, as I am very worried. I go to High School in America, where things are taught from a secular standpoint. Earlier this year, my dad and I had to have a meeting with my history teacher to tell him that we do not believe that the humans came from apes as the textbook teaches that. Now the class is in the chapter that talks about Jesus, may Allaah exalt his mention. My history teacher often says things like "according to Christians, Jesus was crucified" indicating that only Christians believe that. My worry is that today, he said, "Jesus died around..." indicating that he thinks that it is a fact agreed upon by everyone. Obviously, being Muslim, I know that Jesus did not die, but when my history teacher said, "Jesus died," I said somewhat outloud, "according to Christians," indicating that according to modern Christians, Jesus died. My history teacher did not hear me, and neither did anyone in the class, and he kept talking. Now I am very worried as I was in a classroom where they said that Jesus died and I did not openly disapprove of it. I tried to disapprove of it, but I did not complete it, and no one heard me. Does this mean that I am considered to have agreed with what they said about Jesus dying? I am very worried and have a terrible feeling in my heart as I feel that I was in a group where they said that Jesus died and I did not say anything that they heard in order to correct them. Is it ok as my history teacher knows that I am muslim? If I did commit disbelief or a major sin, would it be good to tell the whole class that I believe that Jesus did not die? If I did do something wrong, is it enough to repent, do ghusl (ritual shower), and tell the class that I believe that Jesus did not die? Thank you for your patience and your help towards your brothers and sisters in Islam. May Allaah reward you.
Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah and that Muhammad (saw) is His slave and Messenger.First of all, we have previously highlighted the gravity of going to such schools that teach Christian curricula; please refer to fatwa 30220. It is impermissible to carry on studying in such schools. You should look for other schools free of such sharee'ah violations. It is prohibited for the Muslim to carry on studying in such schools except for a necessity or a pressing need and provided that there is no fear of undermining the Muslim individual's religiosity. In any case, the Muslim is not declared a disbeliever merely because of listening to words of disbelief, even if he does not disapprove of them in public. As long as the person harbors faith within his heart and does not believe in such words of disbelief he is not declared a disbeliever nor is it considered an approval of such disbelief on his part. On the other hand, the point of difference between Islam and Christianity is greater than the question of the death of Prophet ʻEesa (Jesus) . Some Muslim scholars held that he died and was raised to Heaven. However, Christians believe that he was killed and crucified, which clearly contradicts what has been stated in the Quran. Allaah, The Exalted, says (what means): {And (for) their saying, "Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allaah." And they did not kill him, nor did they crucify him; but (another) was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain.} [Quran 4:157] Indeed ,the correct scholarly view in this regard is that ʻEesa was raised to Heaven alive. If you possess adequate knowledge to refute the false information provided by your teacher in this regard and convince your fellow students with it, then you should do so; otherwise, it is advisable that you spare yourself such a situation to begin with. We also advise you to avail yourself of the useful writings of Shaykh Ahmed Deedat regarding his debates and dialogues with Christians. Also, please refer to fataawa 8210, 10326 and 90449 about the falsehood of Christianity and the contradictions in the various versions of the Bible.
Allaah knows best. (Source: islam_web)
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Failing to take care of pets
Question 122960: Alsalamu 3alaikum. My question is about cats. I have recently been taking care of 2 kittens at my home for about 2 months. After these kittens made a lot of damage to my house, my husband and I made a...
Question 122960: Alsalamu 3alaikum. My question is about cats. I have recently been taking care of 2 kittens at my home for about 2 months. After these kittens made a lot of damage to my house, my husband and I made a few attempts to get rid of them by trying to give them away to other people but no success. We loved them very much but had to get rid of them. Now we decided that my husband would to take them to a pet store that's inside a mall and just leave them there. My husband took them in a box and while he was entering the pet store, the cats ran out of the box and started running inside the store and my husband got out and went home. The pet store door was open so the kittens might come out with no problem and wander all over the mall since the pet store is located inside the mall. I have so much regret right now because I knew in my heart that this was not the right way to get rid of the kittens. They are actually 3 month old kittens and they need constant attention. I have been feeling regretful and tearful recently to a point that I am becoming depressed. I have committed a big sin and I kept asking Allah for forgiveness for I don't know what had happened to them after my husband left the store. Did they stay inside the store or did they got out into the big mall? So I called the pet store 2 days later and I asked the lady about the kittens and I can tell from the lady's voice that I am in big trouble so I hangged up the phone. What I need to know how big of a sin did I committ knowing that these are still kittens. I know that at the time of prophet Mohammad, there was a lady that entered hell because she prevented a cat from food and drink until the cat died. Were the actions of my husband and I like preventing these kittens from food and drink? We don't know what happened to them. Can you please tell me what to do and what is islam's point of view about what we did. I honestly can not sleep at night. I miss them and I am tearful. Jazakum Allah 7'air.
Answer:
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His Slave and Messenger. Take it easy on yourself, dear sister, since the matter is much easier than that, praise be to Allaah. There is no sin on you or on your husband concerning what has happened. The Hadeeth of the woman who entered Hellfire because she detained a cat does not apply to you in any way. For more benefit, please refer to Fatwa 133813.Allaah Knows best. (Source: islam_web)
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Fails to support child by his ex-wife
Question 121479: My ex-husband does not communicate with me or help support his child because he thinks I want his money.
Question 121479: My ex-husband does not communicate with me or help support his child because he thinks I want his money.
Answer:
Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions. A father is obliged to bear, to the extent of his capacity, the necessary expenditure such as food, clothes, accommodation medicine and the like, of his poor son before he reaches the age of puberty. This ruling does not change whether the father is still married to the child's mother or has divorced her.If the child becomes pubescent then his father is no longer responsible to spend on him except if he does not have sufficient income to fulfill his necessities. If the father does not pay the expenditure of his son then you may demand and take it from him in a court of law. Allah knows best. (Source: islam_web)