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GENERAL QUESTIONS ABOUT ISLAM.

  

1)           DIALOGUE OF CULTURES AND CIVILIZATIONS

 

2)           IS ISLAM A COMPLETE WAY OF LIFE

 

3)           ORDER GOOD, EVEN IF SOMEONE BECOMES UPSET

 

4)           NON-MUSLIMS NOT ALLOWED IN MAKKAH

 

5)           VAST DIFFERENCE BETWEEN ISLAM AND PRACTICING MUSLIMS

 

6)           BEFRIENDING WITH THOSE WHO OPENLY COMMIT SINS

 

7)          CAN A MUSLIM BE A SINCERE FRIEND TO A KAAFIR?

 

8)          WHY KAAFIR BORN AND DIED AS A KAAFIR BE PUNISHED?

 

9)           IS THE HEART RESPONSIBLE FOR UNDERSTANDING?

 

10)           MENTAL & PHYSICAL ABUSE

 

11)       ORGAN DONATION

 

12)        HOW ONE CAN KNOW, HIS LORD IS PLEASED WITH HIM?

 

13)       CELEBRATING BIRTHDAYS

 

14)       BUYING A STOLEN PROPERTY

 

15)       REVELATION OF QURAN

 

16)       GAMBLING, ITS KINDS AND WISDOM OF PROHIBITATION

 

17)       FAMILY TIES BREAKING

 

18)       DYING OF HAIRS AND HAIR CUT BY LADIES

 

19)       SHAKING HANDS WITH THE OPPOSITE SEX

 

20)       Tattoos

 

21)       CONCEPT OF QAWALLI IN ISLAM

 

22)       ruling on using newspaper as a "table cloth"

 

23)       ISLAMIC METHOD OF SLAUGHTERING ANIMALS APPEARS RUTHLESS

 

24)       STANDING UP IN RESPECT FOR THE TEACHER

 

25)       EXPIATION FOR BREAKING AN OATH

 

26)       KEEPING PETS

 

28)       CONDITIONS FOR DEEDS TO BE ACCEPTABLE TO ALLAH

 

29)       OBEYING MUSLIM RULER

 

30)       SIMPLE GOOD DEEDS TO INCREASE OUR HASANAAT

 

31)       BEGGING

 

32)       IS IT PERMISSIBLE TO REBEL AGAINST THE RULER ?

 

 

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1. DIALOGUE OF CULTURES AND CIVILIZATIONS

Question :

As-Salamu `alaykum. What does Islam say on dialogue of cultures and civilizations?

Answer :

As regards your question, we cite what Dr. Muzammil H. Siddiqi, former President of the Islamic Society of North America, stated in his khutbah at the Islamic Society of Orange County, California, USA on 3 Jumada Awwal 1424/4 July 2003:

“Dialogue in Islam is not only permissible, but it is highly emphasized and encouraged. It is one of the best ways of communication with others. Dialogue comes from our deep conviction that all human beings are one family. Nations, groups and communities must know each other and cooperate with each other in all good matters and as much as possible.

Allah did not force people to accept His Prophets and Messengers. He told them to convey the message. Da`wah (invitation), tabligh (communication), hiwar (discourse) and jidal billati hiya ahsan (argumentation in a good way) are the basic ways of communication as explained in the Qur’an. These are the only permissible ways in Islam to convey its message to humanity. Aggression is never allowed in Islam unless it is in self-defense and against the aggressors only.

Need for Interfaith, Intercultural and Intercivilizational Dialogues

There is a great need for us Muslims to engage in dialogues today with the people of other faiths, cultures and civilizations. We have to remove misunderstandings and mistrusts from their minds. We have to build good relations and provide safe and secure environment for us, for our younger generations and for all people. We Muslims in America in particular and in the West in general can play a very significant role in building the bridges of understanding and trust between people of diverse religions, cultures and civilizations.

I would like to share with you some recent experience in dialogue. For the past few months I have been in contact with the leaders of the World Economic Forum in Europe. Last January I was invited to attend the annual meeting of the World Economic Forum in Davos, Switzerland. WEF is a very prestigious and powerful economic and political organization. It has been working in the Western world since 1970. In its meeting last January, WEF also had some discussions on the subject of building better relations between the West and the Islamic world. WEF agreed then to form a Council of 100 leaders (C-100) consisting of senior political, religious, business, media and opinion leaders (20 each) from the West and the Islamic world. I was invited by WEF to join this Council as a member and to attend its first meeting on the occasion of WEF’s Extraordinary Meeting to be held near the Dead Sea in Jordan Valley, Jordan from June 21-23, 2003.

I participated in WEF’s extraordinary meeting in Jordan. The meeting was attended by about 2,000 people from the Arab and Western world. Among them there were 11 heads of state or government, 36 cabinet ministers, 19 ambassadors, 21 heads or senior officials of international organizations, 36 representatives of academic institutions and think tanks, 12 religious leaders and many CEOs of major businesses in the West and the Arab world. The general discussions in the World Economic Forum centered around the subjects of the post-war situation in Iraq, “Roadmap” and the Arab-Israeli conflict, democracy and human rights, business and economic and educational development in the Arab world. Some important recommendations and decisions were made on these issues.

The Council of 100 discussed the issues of dialogue between Islam and the West. The following questions were raised about our relations:

1. What are our principal points of commonality and difference?

2. How do we differ in responding to, and understanding, the challenges of globalization and modernity?

3. What is preventing and impeding dialogue?

4. What episodes and legacies of history obscure our vision?

5. What erroneous images and false pictures distract us?

6. What stereotypes must be dispelled (such as that which sees Islam as a closed society advocating hate and violence while the West promotes godless materialism over spirituality)?

7. What are the obstacles of cultural idiom and language we must confront?

8. How can we best secure the accurate knowledge of each tradition that will disable prejudice?

9. What are the most important misunderstandings each has of the other?

10. How can each tradition best correct its most common misunderstandings of the other? In short, how can we best build bridges able to bear the weight of our differences?

It was proposed that the Council should work on three levels:

1. Dialogue of Discourse: Discussions within the council to promote understanding of each other.

2. Dialogue of Action: Providing a platform to catalyze new or mobilize additional support for existing programs that strengthen social, economic, political or religious cooperation.

3. Dialogue of Culture and Experience: Extending the conversation between Islam and the West through museum exchanges, library cooperation and media projects to explore historical traditions and linkage.

Council’s Mission: The Council’s mission is to foster cultural respect and cooperation together with mutual understanding between our traditions and overcome the tensions and mistrust of our era.

The unique thing about this council is that it brings together not just one group but many stakeholders (political, religious, business, media and opinion makers). This is a significant development and we hope and pray that it will bear fruits and make our world a better place for all to live together in peace and harmony.”

Excerpted from: www.islamonline.net

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2. IS ISLAM A COMPLETE WAY OF LIFE

Question:

Name of Questioner: Javid   - United States  Date:         07/Dec/2004

You always say that Islam is a “complete way of life”. I understand that a religion is a creed or a belief, related to your very personal life. How can it be a “complete way” of life? Please explain, thank you.

Answer :              Name of Counselor: Dalia Salaheldin

Islam is not a religion in the common, distorted meaning of the word, confining its scope only to the private life of man. By saying that, it is a complete way of life, we mean that it caters for all the fields of human existence. In fact, Islam provides guidance for all walks of life – individual and social, material and moral, economic and political, legal and cultural, national and international.

The Quran enjoins Man to enter the fold of Islam without any reservation and to follow God’s guidance in all fields of life. As a matter of fact, it was an unfortunate day when the scope of religion was confined to the private life of man, while its social, cultural, governance and justice role was reduced to naught. No other factor has, perhaps, been more important in causing the decline of religion in the modern age than its retreat into the realm of the private life.

Islam clearly states that its objectives are purification of the soul and the reform and reconstruction of the society which is based on justice, discipline, social welfare of all residents and facilitation of Allah’s commands execution.

The Quran says :

“We sent aforetime our messengers with Clear Signs and sent down with them the Book and the Balance (of Right and Wrong), that men may stand forth in justice ….”   (Al-Hadid 57:24)

“(Muslims are) those who if We give them power in the land, establish (the system of) salat (prayers and worship) and zakat (poor due) and enjoin virtue and forbid vice and evil….”  (Al-Hajj  22:41)

The Prophet (pbuh) said:

“Everyone of you is a keeper or a guardian and will be questioned about the well-being of the people of the State. Every man is a guardian to his family and will be answerable about every member of it. Every woman is a guardian to the family of her husband and will be accountable for every member of it. And every servant is a guardian to his master and will be questioned about the property of his master.”

Thus, even a cursory study of the teachings of Islam shows that it is an all-embracing way of life and does not leave out any field of human existence to become a playground for satanic forces.

Islam has given moral values for all aspects of life and given practical examples practiced in the time of prophet Mohammed and its four initial rulers. These may be of democracy (which include freedom of expression and selecting head of state), governance, wars, agreements, head of state responsibilities and behaviors, subordination, justice, financial running (economy on non interest based), human rights, poors rights (Zakat system), social welfare, mutual dealings, family relations, children brought up, living conditions, parents and neighbors rights, etc, etc. It is in addition to that of facilitating enjoining good and forbidding vice and evil.

Early four rulers of Islam (khalifas) were running and ruling as much area as of any big country of today. People were happy with the system, with worshipping only one God.

So it is correct to say that Islam gives guidelines to every way of life. The only requirement is that everyone must obey the basic rulings of life as dictated by Allah through Quran and prophet.

Excerpted, with slight modifications, from: http://www.islamqa.com/

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3.  ORDER GOOD, EVEN IF SOMEONE BECOMES UPSET

Question :

If we try to keep people away from spreading tales and backbiting among people, the one who orders good and stops evil is usually abused. The people get angry with him. Are we committing sins because of their anger? Even if it is with respect to one of our parents, shall we stop them or let them be and not consider that matter important?

Answer :

One of the most important obligations is that of ordering good and preventing evil. Allah says,

"The believers, men and women, are helpers and supporters of one another; they enjoin the good and forbid evil…."  (At-Tauba 9: 71).

In this verse, Allah has made it clear that one of the obligatory attributes of believing men and women is ordering good and eradicating evil. Allah also says,

"You are the best of peoples ever raised for mankind, you enjoin what is good and you forbid evil and believe in Allah…" (Aale-lmran 3:110).

The Prophet (peace be upon him) said : "When one of you sees an evil he must change it by his hand. If he is not able to do so, he must change it by his tongue. If he is not able to do so, then by his heart and that is the weakest of faith." (Sahih Muslim)

The verses and Ahadith concerning the obligation of ordering good and eradicating evil as well as blaming those who do not do such are many. Therefore, it is obligatory upon you and upon every believing man and woman to order good and eradicate evil, even if those who you are rebuking should get upset with you and even if they abuse you. You must have patience. You should follow the example of the messengers (peace be upon all of them) and follow them in the good they performed. While addressing the Prophet (peace be upon him) Allah has stated,

"Therefore, be patient (O Muhammad) as were the Messengers of strong will…." (Al-Ahqaf 46:35).

Another verse states,

"…. Be patient. Surely, Allah is with those who are patient" (Al-Anfal 9:46).

In another place, Allah quotes the wise man Luqman as saying,

"O my son! Establish the prayer and enjoin the good and forbid evil, and bear with patience whatever befalls you. Verily, that is of the firmness of the affairs"  (Luqman 31:17).

There is no doubt that the reformation of society and its being built on solid ground comes about by it being, first, for the sake of Allah and then by the ordering of good and eradicating of evil. Evil in society tears it apart and presents itself for a general punishment. One of the greatest causes for such a general punishment is the lack of ordering what is good and preventing evil. It has been authentically narrated from the Prophet (peace be upon him) that he said : "If the people see an evil and they do not change it, soon Allah will inflict them all with His punishment."

Allah has warned His servants from following the way of the disbelievers of the Tribes of Israel. He says,

"Those among the Tribes of Israel who disbelieved were cursed by the tongue of David and Jesus, son of Mary. That was because they disobeyed [Allah and the messengers] and were transgressing beyond bounds. (78) They used not to forbid one another from the evil which they committed. Vile indeed was what they used to do"  (Al-Maidah 78-79)

We ask Allah to bless all Muslims with rulers and ruled who establish and fulfill this obligation in the best possible way. We also ask Him to make their affairs good and to protect them from all of the causes of His wrath and punishment. He is Hearing, Responding.

Shaikh ibn Baz

Excerpted, with slight modifications, from:

http://www.islamtomorrow.com/everything/womensrulings.htm

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4. NON-MUSLIMS NOT ALLOWED IN MAKKAH

Question:

Why are non-Muslims not allowed in the Holy cities of Makkah and Madinah?

Answer:

It is true that non-Muslims are not allowed in the holy cities of Makkah and Madinah, by law. The following points will serve to elucidate the possible reasoning behind such a restriction.

1. All citizens are not permitted in the cantonment area

I am a citizen of India. Yet, I am not permitted to enter certain restricted areas like the cantonment. In every country there are certain areas where a common citizen of that country cannot enter. Only a citizen who is enrolled in the military or those who are connected with the defense of the country are allowed in the

cantonment area. Similarly Islam is a Universal Religion for the entire world and for all human beings. The cantonment areas of Islam are the two holy cites of Makkah and Madinah. Here only those who believe in Islam and are involved in the defence of Islam i.e. the Muslims are allowed. It would be illogical for a common citizen to object against the restriction on entering a cantonment area. Similarly it is not appropriate for non-Muslims to object against the restriction on non-Muslims against entering Makkah and Madinah.

2. Visa to enter Makkah and Madinah

a. Whenever a person travels to a foreign country he has to first apply for a visa i.e. the permission to enter that country. Every country has its own rules, regulations and requirements for issuing a visa. Unless their criteria are satisfied they will not issue a visa.

b. One of the countries which is very strict in issuing a visa is the United States of America, especially when issuing visas to citizens of the third world. They have several conditions and requirements to be fulfilled before they issue a visa.

c. When I visited Singapore, it was mentioned on their immigration form - death to drug traffickers. If I want to visit Singapore I have to abide by the rules. I cannot say that death penalty is a barbaric punishment. Only if I agree with their requirements and conditions will I be permitted to enter the country.

d. The Visa – The primary condition required for any human being to enter Makkah or Madina is to say with his lips, La ila ha illallah Muhammed ur Rasulullah meaning that ‘there is no God but Allah and Muhammed (pbuh) is His Messenger.’

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5. VAST DIFFERENCE BETWEEN ISLAM AND PRACTICING MUSLIMS

Question:

If Islam is the best religion, why are many of the Muslims dishonest, unreliable, and involved in activities such as cheating, bribing, dealing in drugs, etc.?

Answer:

1. Media maligns Islam

a)    Islam is without doubt the best religion but the media is in the hands of the westerners who are afraid of Islam. The media is continuously broadcasting and printing information against Islam. They either provide misinformation about Islam, misquote Islam or project a point out of proportion, if any.

 

b)    When any bomb blasts take place anywhere, the first people to be accused without proof are invariably the Muslims. This appears as headlines in the news. Later, when they find that non-Muslims were responsible, it appears as an insignificant news’ item.

 

c)    If a 50 year old Muslim marries a 15 year old girl after taking her permission, it appears on the front page but when a 50 year old non-Muslim rapes a 6 year old girl, it may appear in the news in the inside pages as ‘Newsbriefs’. Everyday in America on an average 2,713 cases of rape take place but it doesn’t appear in the news, since it has become a way of life for the Americans.

 

2. Black sheep in every community:

I am aware that there are some Muslims who are dishonest, unreliable, who cheat, etc. but the media projects this as though only Muslims are involved in such activities. There are black sheep in every community. I know Muslims who are alcoholics and who can drink most of the non-Muslims under the table.

3. Muslims best as a whole:

Inspite of all the black sheep in the Muslim community, Muslims taken on the whole, yet form the best community in the world. We are the biggest community of tee-totallers as a whole, i.e. those who don’t imbibe alcohol. Collectively, we are a community which gives the maximum charity in the world. There is no community as a whole in the world which can show even a candle to the Muslims where modesty is concerned; where sobriety is concerned; where human values and ethics are concerned.

4. Don’t judge a car by its driver:

If you want to judge how good is the latest model of the “Mercedes” car and a person who does not know how to drive sits at the steering wheel and bangs up the car, who will you blame? The car or the driver? But naturally, the driver. To analyze how good the car is, a person should not look at the driver but see the ability and features of the car. How fast is it, what is its average fuel consumption, what are the safety measures, etc. Even if I agree for the sake of argument that the Muslims are bad, we can’t judge Islam by its followers? If you want to judge how good Islam is then judge it according to its authentic sources, i.e. the Glorious Qur’an and the Sahih Hadith.

5. Judge Islam by its best follower i.e. Prophet Mohammed (pbuh):

If you practically want to check how good a car is put an expert driver behind the steering wheel. Similarly the best and the most exemplary follower of Islam by whom you can check how good Islam is, is the last and final messenger of God, Prophet Muhammad (pbuh). Besides Muslims, there are several honest and unbiased non-Muslim historians who have acclaimed that prophet Muhammad was the best human being. According to Michael H. Hart who wrote the book,

‘The Hundred Most Influential Men in History’, the topmost position, i.e. the number one position goes to the beloved prophet of Islam, Muhammad (pbuh). There are several such examples of non-Muslims paying great tributes to the prophet, like Thomas Carlyle, La-Martine, etc.

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6. BEFRIENDING WITH THOSE WHO OPENLY COMMIT SINS

Question :

What should one do when with Muslims who are sinning openly, and you have corrected them several times? Should you continue to be in their company? For example, women who are not wearing a correct hijab or go out with kohl

Answer :   Praise be to Allah .  

This question may be answered in the following points:

1 – Openly committing sin is one of the causes of a person being deprived of the forgiveness of Allah. The Prophet (peace and blessings of Allah  be upon him) warned against this when he said: “All of my ummah may be forgiven except for those who commit sin openly.” (Narrated by al-Bukhaari, no. 60696). This is a great sin, and we ask Allah to save us from it. 

If a person sits with people who sin, either of the following two scenarios must apply: 

First scenarios

Either he sits with him at the time when that person is committing the sin.

In this case it is not permissible for him to sit with him so long as he is still sinning, unless he is able to put a stop to it by advising him or in some other way. If the evil action is stopped then it is permissible for him to sit with him. Allah says (interpretation of the meaning):

“And it has already been revealed to you in the Book (this Quran) that when you hear the Verses of Allâh being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. Surely, Allâh will collect the hypocrites and disbelievers all together in Hell”  (An-Nisa’ 4:140)

But if the person does not stop committing the sin, then he must leave the gathering, but it is better to explain to (the sinner) the reason for leaving, if that will have an effect on him and prompt him to give up the evil action.

Second scenarios

The second scenario is when the person is not committing sin at that moment, in which case it is permissible to sit with him and there is no sin in that.

2 – You ask whether you should stop being friends with them, or not.

The answer is:

If the sister is confident that she will not be led astray because of them and she thinks that some good can come of being friends with them, in the sense that she can continue to advise them and tell them what is good for them, then in that case continuing to be friends with them is better. We ask Allah  to give her strength and support.

But if she thinks that they may have an influence on her if she mixes with them a lot and gets used to what they are doing, then she should not sit with them and she should give up her friendship with them, in order to protect her religious commitment, especially if she has already advised them several times and they have not responded.

Then if she thinks that she can look for others whom she can try to advise, she will be rewarded for that.

And Allah knows best.

Sheikh Muhammed Salih Al-Munajjid

Excerpted, with slight modifications, from: http://www.islamqa.com/

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7. CAN A MUSLIM BE A SINCERE FRIEND TO A KAAFIR?

 Question :  

I have questions about Islam, can you explain to me? Is it permissible for a Muslim to be a sincere friend to a person who is not Muslim?

Answer :  Praise be to Allah.

It is not permissible for a Muslim to make friends with a mushrik or to take him as a close friend, because Islam calls on us to forsake the kaafirs and to disavow them, because they worship someone other than Allah. Allah says (interpretation of the meaning): 

“O you who believe! Take not as friends the people who incurred the Wrath of Allaah (i.e. the Jews). Surely, they have despaired of (receiving any good in) the Hereafter, just as the disbelievers have despaired of those (buried) in graves (that they will not be resurrected on the Day of Resurrection)”  (Al-Mumtahanah 60:13) 

This was also the teaching of the Prophet (peace and blessings of Allah be upon him). 

1 – It was narrated from Abu Sa’eed al-Khudri (may Allah be pleased with him) that he heard the Messenger of Allah (peace and blessings of Allah be upon him) say, “Do not keep company with anyone but a believer and do not let anyone eat your food but one who is pious.” (Narrated by al-Tirmidhi, 2395; Abu Dawood, 4832. Abu ‘Eesa al-Tirmidhi said: this hadeeth is hasan. It was also classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 2519). 

Abu ‘Eesa al-Khattaabi said: Rather he warned against keeping company with anyone who is not pious and against mixing with them or eating with them, because eating with a person instills friendship and love in the heart. 

He said: do not make friends with anyone who is not pious; do not take him as a companion with whom you eat and chat. 

(Ma’aalim al-Sunan, Haamish Mukhtasar Sunan Abi Dawood, 7/185, 186). 

2 – It was narrated from Samurah that the Prophet (peace and blessings of Allah be upon him) said: “Do not live among the mushrikeen and do not mix with them, for whoever lives among them or mixes with them is not one of us.” (Narrated by al-Bayhaqi, 9/142; al-Haakim, 2/154. He said, it is saheeh according to the conditions of al-Bukhaari. The hadeeth was also classed as saheeh by al-Albaani in al-Silsilat al-Saheehah, 2/229 with its corroborating reports). 

But it is permissible to deal with them in a kind manner in the hope that they might become Muslim. 

It was narrated that Anas (may Allah be pleased with him) said: There was a Jewish boy who used to serve the Prophet (peace and blessings of Allah be upon him), and he fell sick. The Prophet (peace and blessings of Allah be upon him) came to visit him. He sat by his head and said, “Become Muslim.” (The boy) looked at his father who was with him, and he (the father) said, “Obey Abu’l-Qaasim (peace and blessings of Allah be upon him).” So he became Muslim, and the Prophet (peace and blessings of Allah be upon him) went out, saying, “Praise be to Allah Who has saved him from the Fire” (Narrated by al-Bukhaari, 1290).

 And Allah knows best.

Excerpted, with some modifications, from: http://islamqa.com/en/

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8. WHY KAAFIR BORN AND DIED AS A KAAFIR BE PUNISHED?

Question :

We as Muslims, believe in destiny and fate, so if it was written in the fate of an infant to be born in a non-believers family, Why would that individual go to hell when he grows up and dies ?.

Answer:
Praise be to Allah.

Yes, we believe in al-qadaa’ wa’l-qadar (divine decree), but first and foremost we believe in the perfection and justice of Allah, and that He is far above being unjust towards His slaves in the slightest. Allah says (interpretation of the meaning): 

We know that Allah is Kind and loves kindness in all things; He is Most Gracious, Most Merciful, the Bestower of vast mercy that is greater than His wrath and vengeance, as it says in the hadeeth of Abu Hurayrah (may Allah be pleased with him) according to which the Prophet (peace and blessings of Allah be upon him) said: “Allah wrote a decree before He created the universe (saying); My mercy prevails over My wrath, and it is written with Him above the Throne.” Narrated by al-Bukhaari (7554). 

You know that Allah is more merciful towards you and all His slaves than a mother to her child. It was narrated from ‘Umar ibn al-Khattaab (may Allah be pleased with him) that some prisoners were brought to the Messenger of Allah (peace and blessings of Allah be upon him), and there was a woman among the prisoners who was searching for someone. When she found a small boy among the prisoners, she clasped him to her and started to breastfeed him. The Messenger of Allah (peace and blessings of Allah be upon him) said to us: “Do you think that this woman would throw her child into the fire?” We said: No, by Allah, she would never do that if she is able not to. The Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah is more merciful towards His slaves than this woman is towards her child.” Narrated by al-Bukhaari (5999) and Muslim (2754).

If we look at what you have asked about, so that you will not think that what we have said above is a way to avoid the question, you should note that Allah has given every man the potential to distinguish good from bad (interpretation of the meaning). Allah says (interpretation of the meaning):                                        

“Have We not made for him two eyes?” (8) “And a tongue and two lips” (9) “And shown him the two ways” [Al-Balad 90:8-10]

That is He given two eyes with which to see; a tongue with which to speak that which is in his heart, and lips with which to speak, way of good and evil. 

And Allah says (interpretation of the meaning): 

“Verily, We have created man from Nutfah (drops) of mixed semen (sexual discharge of man and woman), in order to try him, so We made him hearer and seer” (2) “Verily, We showed him the way, whether he be grateful or ungrateful” [Al-Insaan 76:2-3] 

From the above verses it is clear that Allah has given man the means and tools to find out the ways of good and evil. 

Moreover, Allah has not given these tools only in order to judge people against them; rather He sent them warnings and gave them clear guidance in the Revelation that came to them from Allah :

“Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the (coming of) Messengers....”  [An-Nisa’ 4:165] 

“....And We never punish until We have sent a Messenger (to give warning)”  [Al-Isra’ 17:15]. 

Because of that, Allah rebukes the kuffaar for not heeding the warnings and guidance that Allah sent to them, and for ignoring His Messengers and proof. He says (interpretation of the meaning):

“’O you assembly of jinn and Mankind! Did not there come to you Messengers from amongst you, reciting unto you My Verses and warning you of the Meeting of this Day of yours’  They will say: ‘We bear witness against ourselves’  It was the life of this world that deceived them. And they will bear witness against themselves that they were disbelievers. (130)This is because your Lord would not destroy the (populations of) towns for their wrongdoing (i.e. associating others in worship along with Allah) while their people were unaware (so the Messengers were sent)” [Al-An’aam 6:130-131] 

As for the one who followed his father in kufr, and died a kaafir, Ibn al-Qayyim (may Allah have mercy on him) said: 

A distinction is made between the one who imitated his forefathers even though he knew the truth, and one who imitated his forefathers and had no way of knowing the truth. The two categories do exist, so the one who knew the truth and turned away from it is negligent and has no excuse before Allah. As for the ones who were unable to ask and learn, and had no way of knowing the truth, they also fall into two categories: 

1-   Those who wanted guidance and sought it but were unable to find it because there was no one to guide them. They come under the same ruling as those who lived in the intervals between Prophets and those whom the call did not reach.

2-   Those who did not care and did not seek the truth and it never occurred to them to follow a way other than that which they were following.  

The former says: O Lord, if I knew a religion that is better than that which I am following, I would follow it and leave that which I am following; but the latter is content with that which he is following, and would not prefer anything else or seek any other way. It makes no difference whether they were able to do that or not, as both of them are incapable. The former are like those who sought the true religion during the intervals between Prophets but did not find it, so they turned away from it after exhaustive efforts to find out, out of inability and ignorance; whereas the latter are like those who never sought it, rather they died in shirk. End quote. Tareeq al-Hijratayn, 678.

Even if he sought it he would be unable to find it, and there is a difference between the inability of the seeker and the inability of the one who does not care. Think about this point. Allah will judge between His slaves on the Day of Resurrection by His wisdom and justice, and He will not punish anyone but those against whom proof is established by means of the Messengers. This case is clear and definite. As for whether proof is established against a specific person, or not, this is something concerning which no one can intervene between Allah and His slaves. This comes under the rulings on reward and punishment. As for the rulings in this world, it is to be dealt with as it appears to be; the children and insane of the kuffaar are kaafirs according to worldly rulings, and they come under the same rulings as their guardian. 

With regard to those whom the call of Islam did not reach, and against whom no proof was established by means of the Messengers, according to the more correct view, they will be tested on the Day of Resurrection. A Messenger will be sent to them there, and those who obey him will enter Paradise and those who disobey him will enter Hell, as it says in Musnad al-Imam Ahmad (18566) and elsewhere from the hadeeth of al-Aswad ibn Zaree’ that the Prophet of Allah (peace and blessings of Allah be upon him) said: “There will be four on the Day of Resurrection: a deaf man who could not hear anything, an imbecile, a senile old man and a man who died during the interval between two Prophets. As for the deaf man, he will say: ‘Lord, Islam came but I did not hear anything.’ As for the imbecile, he will say: ‘Islam came but the children were throwing dung at me.’ As for the senile old man, he will say, ‘Lord, Islam came but I did not understand anything.’ As for the one who died during the interval between two Prophets, he will say: ‘Lord, no Messenger of Yours came to me.’

They will give their pledge to obey Him, then a Messenger will be sent to tell them to enter the fire.” He said:  “By the One in Whose hand is the soul of Muhammad, if they enter it, it will be cool and safe for them.” According to another report: “The one who enters it, it will be cool and safe for him, and the one who does not enter it will be dragged to it.” Narrated by Ahmad. 

And Allah is the source of strength.

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9. IS THE HEART RESPONSIBLE FOR UNDERSTANDING?

Question:

The Qur’an says that Allah has put a seal on the hearts of the Kuffar and they will not believe. Science tells us today that the brain is responsible for understanding and believing and not the heart. Isn’t the Qur’an contradicting Science?

Answer:

1.    Allah has set a seal on the heart of the Kuffar

The Glorious Qur’an says:

"As to those who reject Faith it is the same to them whether thou warn them or do not warn them; They will not believe. (6) Allah hath set a seal on their hearts and on their hearing and on their eyes is a veil, great is the penalty they incur." [Al-Baqqarah 2:6-7]

2.    The word qalb in Arabic means heart as well as intelligence

The Arabic word qalb used in these verses means the heart. It also means intelligence. Thus the above verses also mean that Allah has put a seal on the intelligence of the kuffaars (unbelievers) and they will not understand and believe.

3.    In the Arabic language heart is also used as a centre of understanding

In the Arabic language the word ‘heart’ is also used to connote one’s centre of understanding.

4.    Several words used in English language whose literal meaning is different

Even in English language there are several words which are used to explain something, though the literal meaning of these words are different. Consider the following examples

a. Lunatic - Struck by the moon:

The word ‘lunatic’ literally means struck by the moon. Today people use the word lunatic for a person who is insane or mentally unstable. People very well know that a mad or a mentally unstable person is not struck by the moon. Yet even a medical doctor uses this word. This is normal in the evolution of a language.

b. Disaster – An evil star

The word ‘disaster’ literally means an evil star. Today the word disaster is used for a great or sudden misfortune or calamity. We know very well that a misfortune has nothing to do with an evil star.

c. Trivial – Three roads meet

The word ‘trivial’ literally means where three roads meet. Today the word ‘trivial’ is used for something of small nature or little importance. We know very well that if something is of small value it has nothing to do with where three roads meet.

d. Sunrise and Sunset

‘Sunrise’ literally means rising of the sun. Today when the word ‘sunrise’ is used most of the people know that the earth is rotating and is moving in relation to the sun. Most of us know that the sun does not rise during sunrise. However even an astronomer uses the word ‘sunrise’. Similarly we know that during sunset, the sun does not actually set.

5.    In the English language heart is the centre of love and emotion

In the English language heart means an organ in the body which pumps blood. The same word heart is also used for the centre of thought, love and emotion. Today we know that brain is the centre of thought, love and emotion. Yet while expressing emotions a person is likely to say "I love you from the bottom of my heart". Imagine a scientist telling his wife, "I love you from the bottom of my heart" and the wife replies, "Don’t you even know the basics of science, that the brain is responsible for the emotions and not the heart? In fact you should say I love you from the bottom of my brain."

6.    Arabs know that the word heart in Arabic is also used for centre of thought and understanding

No Arab will ever ask the question as to why Allah has sealed the hearts of the kafir because he knows that in this context it refers to the centre of thought, understanding and emotions. 

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10. MENTAL & PHYSICAL ABUSE

Question :          

There are quite a few Muslim men and women out there who have been victims of mental and physical abuse. Those who were abused as children and even young adults often blame Islam since their abusers were supposedly practicing Muslims. As a result, they go on to abuse others, mostly their spouses, due to their vulnerability. What can these Muslims do to help themselves so that they can regain their strength and rid themselves of these abusive tactics and follow Islam in spite of the abuse that they suffered?

Answer :

You have raised a very serious question. Your question demonstrates your desire to help these victims to break free of the cycle of abuse and to empower themselves. Islam is surely a message of mercy, healing and liberation. I list here a number of steps they can take to do so.

1)  It is important for those who have been abused to ensure that their abusers don’t continue their abuse. Otherwise, they themselves are indirectly contributing to perpetuating aggression and abuse. When they do so they become like them; for as stated by the Prophet (peace and blessings be upon him) clearly and unequivocally, a person who condones an evil will be judged as an evil doer himself. For we all have a duty to struggle to eradicate evil. We should do so by using force if possible; if we cannot do so, then by speaking against it; if we cannot even do that, then at least by hating it in our heart. About this last the Prophet (peace and blessings be upon him) said: "This is the weakest degree of faith."

2)  A person who has been a victim of such abuses must have recourse to professional help and undergo therapy and counseling in order to break free of the cycle, especially if he has been so traumatized by the abuse that he thinks he cannot handle it by himself. In such a situation, Islam teaches us that one should never shy away from getting treatment. The Prophet (peace and blessings be upon him) said: “O Servants of Allah! Seek cure through treatment and medication for Allah has appointed a cure for every affliction except death.” But while looking for a counselor, one should always look for one who is a practicing Muslim; if one is not available then at least he should go to a counselor who has faith in Allah and who abides by moral and ethical standards. 

3)  It is important for such victims to make sincere repentance for any abuse they did to others and then empower themselves through dhikr (remembrance of Allah) and getting engaged in good works or creative and beneficial projects, thus allowing them little time to dwell on their past. For as Imam ash-Shafi`i rightly said, "If you don’t occupy yourself with goodness, you will invariably be occupied with evil."  

4)  It is part of this empowerment that they should direct their anger and feelings to a firm determination to put an end and stop such abuses. By being determined to do something about it, they are proving to themselves that they are not controlled by their past but masters of their own future; this way they are defeating their abusers. Allah says: “Except those who repent, and cherish faith and do good works, such are the ones whose bad deeds will be turned into good deeds by Allah. Allah is indeed Forgiving and Merciful”  (Al-Furqan 25:70)  

5)  By empowering the victims in this way, their experience of pain and suffering is turned into a form of liberation and growth. This is what we learn from the Prophet (peace and blessings be upon him) who, after having gone through orphan-hood, destitution and privation, became a person who was ever committed to come to the aid of the orphan, the destitute and the oppressed. So let victims of abuse choose this path of liberation, rather than wallowing in the pain and suffering of the past. Let them not give control to abusers; let them defeat them by fighting against them within their own souls and rising above them and in society by committing themselves to eradicating such abuse. And let all of us do what we can to eradicate abuse.  

6)  Let them read the following du`a's (supplications) on a regular basis:

Hasbiya Allah laa ilaaha illaa huwa `alayhi tawakkaltu wa huwa rabbu al-`arshi al-`azeem (Allah is sufficient for me; there is no god but He; in Him alone I place my trust; He is the Lord of the Mighty Throne.)

Allahumma habbib ilaynaa al-eemaana wa zayyinhu fee quloobinaa wa karrih ilayna al-fusuqa wa al-`isyaan (O Allah! Make dear to our hearts belief and embellish our hearts with it, and make us hate disbelief, transgression and disobedience).

Allahumma innee a`oodhu bika min al-`ajzi wa al-kasal wa al-jubni wa al-bukhli wa ghalabati ad-dayn wa qahri ar-rijaal (O Allah! I seek refuge in You from helplessness, sloth, cowardice, niggardliness, burden of debts and overpowering of men.)”

Excerpted, with slight modifications, from: www.islamonline.net

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11. ORGAN DONATION

 

Question:                                                                                                                   

 

What does Islam say about organ donation?

 

Answer:                                                                                                                      

The following are the conditions scholars have stipulated for donation:

Conditions associated with a living donor:

1.  He/she must be a person who is in full possession of his/her faculties so that he/she is able to make a sound decision by himself/herself.

2.  He/she must be an adult and, preferably, at least twenty-one years old;

3.  It should be done on his/her own free will without any external pressure exerted on him/ her;

4.  The organ he/she is donating must not be a vital organ on which his/her survival or sound health is dependent upon;

5.  No transplantation of sexual organs is allowed.

Conditions associated with deceased donors:

1.  It must be done after having ascertained the free consent of the donor prior to his /her death. It can be through a will to that effect, or signing the donor card, etc.

2.  In a case where organ donation consent was not given prior to a donor’s death, the consent may be granted by the deceased’s closest relatives who are in a position to make such decisions on his/her behalf.

3.  It must be an organ or tissue that is medically determined to be able to save the life or maintain the quality of life of another human being.

4.  The organ must be removed only from the deceased person after the death has been ascertained through reliable medical procedures.

5.  Organs can also be harvested from the victims of traffic accidents if their identities are unknown, but it must be done only following the valid decree of a judge.

Excerpted, with slight modifications, from: www.islamonline.net

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12. HOW ONE CAN KNOW,  HIS LORD IS PLEASED WITH HIM?

Question:

Is there anything that will tell a person that his Lord is pleased with him?

Answer: Praise be to Allah.  

Among the signs that the Lord is pleased with His slave is that He guides him to do good deeds and avoid haraam things. This is confirmed by the words of Allah: 

“While as for those who accept guidance, He increases their guidance and bestows on them their piety ….”  (Muhammad 47:17) 

“As for those who strive hard in Us (Our Cause), We will surely guide them to Our paths (i.e. Allah’s religion — Islamic Monotheism)….”  (Al-‘Ankaboot 29:69) 

But if a person is hindered from doing good deeds and avoiding haraam things – we seek refuge with Allah – then that is a sign that Allah is not pleased with him. 

Allah has also explained in His Book that the sign of His being pleased with His slave and of His guidance is that He opens his heart to true guidance and true faith. And the sign of misguidance and being far from the Straight Path is distress and constriction in the heart. Allah says (interpretation of the meaning): 

“And whomsoever Allah wills to guide, He opens his breast to Islam; and whomsoever He wills to send astray, He makes his breast closed and constricted, as if he is climbing up to the sky. Thus Allah puts the wrath on those who believe not”  (Al-An’aam 6:125) 

Ibn 'Abbaas said, commenting on this verse: “And whomsoever Allah wills to guide…”: He opens his heart to Tawheed and belief therein.  Tafseer Ibn Katheer, 2/175 

Another sign of Allah’s love for His slave and His being pleased with him is that He makes him beloved to His slaves. Al-Bukhaari (3209) and Muslim (2637) narrated from Abu Hurayrah that the Prophet (peace and blessings of Allah be upon him) said: “When Allah loves a person, He calls out to Jibreel: ‘Allah loves So and so,’ so Jibreel loves him. Then Jibreel calls out to the people of heaven, ‘Allah loves So and so, so love him.’ So the people of heaven love him and he finds acceptance on earth.” 

Al-Nawawi said: “and he finds acceptance on earth” means that people love him and are pleased to see him, so their hearts incline towards him. It says in another report: “and he finds love on earth.” 

And Allah knows best.

Excerpted, with slight modifications, from: www.islamonline.net

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13. CELEBRATING BIRTHDAYS

Question :

Is it haraam to celebrate birthdays?

Answer :                                                                                                                  

In fact the issue of celebrating birthdays is subject to debate among Muslim scholars.

However, I incline to the Ijtihad which says that celebrating birthdays is a custom, not ibadah, and the original ruling of customs is the permissibility as long as there no text in the Shari`ah to prohibit any of them, and they don't contain what contradicts the dedicates of Shari`ah.

Furthermore, Islam permits the celebration of birthdays if it is an expression of gratitude to Allah for His bounties, sustenance and blessings in man’s life, as long as that celebration does not include anything that may displease Allah, the Almighty. In this context the Prophet (peace and blessings be upon him) was asked about fasting on Mondays, and he answered: “It is the day on which I was born.”

Therefore, we can say that there is nothing wrong in celebrating birthdays, as long as the celebration does not include any forbidden practices.

Excerpted, with slight modifications, from: www.islamonline.net

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14. BUYING A STOLEN PROPERTY

Question:

I’d like to know whether it’s Islamically permissible to buy a stolen property or not?

Answer: Praise be to Allah.  

First of all, it should be clear that when Islam prohibits something, it blocks all avenues that lead to it. At the same time, it offers Halal (lawful) alternatives to compensate for what’s Haram (prohibited).

Coming to the point you raised in your question, the prominent Muslim scholar, Sheikh Yusuf Al-Qaradawi, states in his well-known book, The Lawful and the Prohibited in Islam:

“In order to combat theft and to confine the crime to a very narrow sphere of activity, Islam has made it prohibited for a Muslim to buy any article which he knows to have been usurped, stolen, or taken unjustly from its owner; anyone who does so is considered as abetting and aiding the criminal. The Prophet, peace and blessings be on him, says: “He who buys a stolen property, with the knowledge that it was stolen, shares in the sin and shame of stealing.” (Reported by Al-Bayhaqi)

The lapse of time does not render a stolen or misappropriated property lawful, for in Islam the mere passage of time does not transform the Haram into Halal nor does it deprive the original owner of his right to it.”

Also, Dr. Muzammil H. Siddiqi, former President of the Islamic Society of North America, states:

“Stealing is prohibited in Islam, so it is also Haram to buy or sell or receive as a gift anything that is stolen. If you know that something is stolen, then you should neither take nor buy it.

The Islamic rule is that stolen property should be returned to its owner and the thief should be punished. The proper announcement should be made about the recovered stolen property by the authorities. If no one comes to claim it, then after the passage of a reasonable time, the property can be auctioned or sold and the money could be given to public treasury or used for charitable purposes.”

Excerpted, with slight modifications, from:

http://www.pakistanlink.com/religion/99/11-19.html

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15. REVELATION OF QURAN

Question :

Was the entire Quran revealed through archangel Jibrael (Gabriel)?

Answer :   By: Shahid Bin Waheed

بسم الله الرحمن الرحيم

A number of Islamic websites and/or Muslims have proudly spread this disinformation besides some other kind of disinformation that the entire Glorious Quran was revealed by Allah upon Prophet Muhammad (peace and blessings of Allah be upon him) through the archangel Jibrael. Fact of the matter is that Allah did not reveal the entire Glorious Quran through the archangel Jibrael. Most Muslims have grossly mistaken due to their apparent ignorance, thinking the first revelation of Ayaat 96:1-5 through the archangel Jibrael as one and only mode of descent. Therefore, they have erroneously concluded that the entire Quran was revealed through the archangel Jibrael.

In order to clearly understand this subject one must need the complete and conclusive knowledge of the mode of descent of the Glorious Qur’aan. In the Qur’aanic vocabulary the descent is called Wahi, which use to come to Prophet Muhammad (peace and blessings of Allah be upon him) in several forms and modes. In the Books of Ahadeeth we read the following on this subject:

 Sahih Bukhari: Vol: 1     Book: 1

THE BOOK OF THE BEGINNING OF REVELATION

1-CHAPTER: How the Divine Inspiration started to reveal to Allah's Apostle (peace and blessings of Allah be upon him)

And the Saying of Allah: (the Exalted and Almighty) “… Indeed, We have inspired you as We inspired Noah and the Prophets after him….”    (An-Nisa 4:163). 

2- CHAPTER:

[2] 'Aisha, the mother of the Faithful (may Allah be pleased with her) narrated: (A) Al-Harith bin Hisham (may Allah be pleased with him) asked Allah's Apostle (the blessing and peace of Allah be upon him): “O Allah's Apostle (peace and blessings of Allah be upon him) How did the revelation come to you? Allah's Apostle (the blessing and peace of Allah be upon him) replied: “Sometimes it was (revealed) like the ringing of a bell, this form (of revelation) was the hardest of all, and then this state passes off after I have grasped what is inspired. Sometimes the Angel came to me in the form of a man and talked to me and I memorized whatever he said”. 'Aisha (may Allah be pleased with her) added: Verily I saw the Prophet (the blessing and peace of Allah be upon him) being inspired on the very cold day and noticed the sweat dropping from his forehead (as the Inspiration was over)”.

The parts of this Hadith are in: 3215.

The methods of Wahi upon Prophet Muhammad (peace and blessings of Allah be upon him) in several forms and modes, which are as follows:

1. Ringing of Bells

The first method was that he used to hear a sound similar to the ringing of bells. Since the Ahadeeth mentions only this much, therefore, it cannot be elaborated any further that in what sense this kind of Wahi has been similar to the sound of bells.

2. True Dreams

Prophet Muhammad (peace and blessings of Allah be upon him) used to have true dreams.

3. Diccourse with Allah

Like Musa our beloved Prophet Muhammad (peace and blessings of Allah be upon him) also had the privilege of direct discourse with Allah, in fact in much better fashion as it happened on the night of Ascension (Isra/Miraj). 

4. Angel Coming in Human Guise

In the traditions we read that archangel Jibrael used to come in human form and convey the message i.e. Wahi. 

5. Angel Coming in his Original Appearance

This happened only three times in the lifetime of the Prophet Muhammad (peace and blessings of Allah be upon him).

 

6. Inspiration in the Heart

Through this method Prophet Muhammad (peace and blessings of Allah be upon him) used to receive the inspiration in the heart.

 

Quranic and Non-Quranic Wahi .

The Wahi that was revealed  to the  Prophet Muhammad (peace and blessings of Allah be upon him)  was of two kinds. One compromised the Ayaat of the Glorious Quran in which the words and meanings (both) are from Allaah, and they have been preserved in the Quran forever. So that even an iota or a dot has not changed nor can be changed. This type of Wahi is called or is termed as Wahi Matluw that is, the Wahi recited i.e. the Glorious Qur’aan.

 

The second type of Wahi is that which does form part of the Glorious Quran, but a large number of commands and tenets have been sent through it. This type is known as non-Quranic Wahi, which is by definition the one that is not recited or Wahi Ghayr Matluw. Prophet Muhammad (peace and blessings of Allah be upon him) has said: “I have been given the Quran and with it other similar things.” Hadeeth Qudsi is one of the examples of this kind of Wahi Ghayr Matluw .

 

Another good example of Wahi Ghayr Matluw is the Quranic Ayaah 2:144, which reads,

“Verily! We have seen the turning of your (Muhammad SAW) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid- al-Haram (at Makkah). And whosesoever you people are, turn your faces (in prayer) in that direction. Certainly, the people who were given the Scriptures (i.e. Jews and the Christians) know well that, that (your turning towards the direction of the Kabah at Makkah in prayers) is the truth from their Lord. And Allah is not unaware of what they do”  (Al-Baqarah 2:144)

Prophet Muhammad (peace and blessings of Allah be upon him) is also called the Prophet of two Qibla, since in the early days of Islam; Muslims were praying Salah facing the Jerusalem. As we can see the Ayaah 2:144 above is about changing the Qibla to Makkah (Ka’abah). But the command to face the Jerusalem is not found in the Quran, as it was Wahi Ghayr Matluw, however, the Ayaah 2:144 confirms that there was a command to face the Jerusalem in the early days of Islam.

Readers must note that this is a very comprehensive subject within the Quranic sciences and simple cannot be summed up in this brief treatise. Needless, to say that it is not true that the entire Glorious Quran was revealed by Allah through the archangel Jibrael.

Tuesday, June 21, 2005

Excerpted, with some modifications, from:  http://www.islam-is-the-only-solution.com/Q&A.htm

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16. GAMBLING,  ITS KINDS AND WISDOM OF PROHIBITATION

 

Gambling has unfortunately become an acceptable practice in Muslim Society due to its wide scale promotion by the media. A large number of good Muslims are also caught in the web, not realizing that they are gambling and that the earnings from the gambling are haraam.

The following is a translation of a scholarly article by the late Mufti Muhammad Shafi rahmatullahi alaihe describing gambling and different forms of transactions and other items which are classified in Shar'iah as gambling.

The definition of gambling

Every transaction in which gain and loss is obscure is known as Qimaar' and 'Maisar' in the Shar'iah terminology, and as 'Juwa' in the Urdu language. For instance, if two people compete in a race with the following conditions, that if you surpass me, then I will give you a thousand pounds and if I surpass you then you will have to give me a thousand pounds. Or if someone says, 'If it rains today you will have to give me a thousand pounds and if it does not rain then I will give you a thousand pounds.'

There was a certain procedure amongst the Arabs for gambling. There would be ten arrows, each with a special name, all having different shares allocated to them, for example, one share, two shares, three shares, etc. There would also be some without a share at all. They would then jumble the arrows and ask someone to pick an arrow for each person. Whichever arrow was picked out for a person, that would be his allocated share and thereafter would be considered the owner of it. On the other hand, whosoever happened to acquire a share-less arrow he would receive nothing at all. The custom, which went hand in hand with this, was that a camel would be slaughtered and distributed according to the shares entitled to them by the arrows. A person who was unlucky would not only be deprived of the camel meat but he would also have to pay for that camel. This kind of gambling has been labelled Maisar and Azlaam by the Qur'aan. Maisar is that particular camel which is slaughtered and distributed because of gambling and Azlaam are the arrows that are used to define the amount of the shares in gambling. Apart from this, gambling was prevalent in trade in different forms. They were known as Mulamasa and Munabaza, etc., the prohibition of which is present in the Ahaadith of the Prophet sallallahu alaihe wasallam.

Before the advent of Islam, gambling was not only customary but also taken to be a cause of pride, nobility and honour. For excessive show of pride, these people would distribute their share of the winnings amongst the poor.

The prohibition of gambling

As Islam plays a moderate role in worship, similarly it plays a role in economics and social orders. How can Islam, the moderate way of life, cope with a state where one can take possession of somebody else's property without any valid reason, due to which, the latter gets poorer and his state diminishes and the former, without working, gathers the wealth.

Alternatively, without any religious excuse, a great amount of wealth is taken from the poor people's pocket and a single person is made to own it. Therefore, it was vital for Islam to prohibit these unfair ways of taking possessions. For this reason the open mindedness of the all-encompassing religion, Islam, took consideration and concern of the human passions. When alcoholic drinks and gambling were intended to be banned, their prohibition was not revealed immediately, but firstly all the disadvantages concerning them were made clear. Once these were totally engraved into their hearts, then the laws of prohibition were revealed.

In the early days of Islam the Prophet sallallahu alaihe wasallam was questioned regarding the permissibility of gambling and alcohol. The first verse that was revealed regarding this, is in Surah Baqarah which is as follows:

"They ask thee concerning wine and gambling. Say, 'In them is great sin and some benefit for men; but the sin is greater than the benefit…."  (Al-Baqarah 2:19)

In the above aayah, the permissibility and non-permissibility of wine and gambling is not clarified. Soon after understanding the tone of discountenance in the verse, the highly ranked companions of the Holy Prophet sallallahu alaihe wasallam abstained from them. On the other hand, Muslims in general were still involved in them and the Prophet sallallahu alaihe wasallam had not said anything that indicated their prohibition, until Allah revealed the following verse:

"O believers! Intoxicants and gambling, worshipping stones and divination by arrows are impure, of shaytan's handiwork: refrain from such abomination that ye may prosper. "  (Al-Maida 5:90)

In this verse, the total prohibition of alcoholic drinks and gambling has been clearly revealed. Its prohibition has been mentioned with such assurance that Imaam Razi rahmatullahi alaihe states as follows:

"Firstly, the Arabic word 'innama' has been placed in the beginning of the verse. In Arabic, this creates emphasis on what is mentioned afterwards. Secondly, these prohibited things have been classified as being 'rijs' (impure), from which natural disposition abstains. Thirdly, they have been branded as satanic acts. Fourthly, their severity has been categorized in the same level as idol worshipping (shirk) in the sense that they all are links of a single chain."

After mentioning that these all are 'rijs' (impure), Allah Ta'ala orders:

"Keep away from them."

Allah Ta'ala does not terminate the subject here, but He carries on mentioning their religious and worldly harm in the following aayah. Allah, the Almighty states conclusively that shaytaan wants to ruin our worldly life and the life of the Hereafter. These forbidden things, (alcohol and gambling), lay the seeds of hatred and hostility between human beings. These evil outcomes are innumerable. Their habit distracts a man from obligatory duties such as salaah and the remembrance of Allah.

May Allah protect all the Muslims from their evil.

Sahaabah's spirit of obedience after the order of prohibition

After the revelation of the above mentioned verse, Rasoolullah sallallahu alaihe wasallam sent out a caller to proclaim:

"Behold, alcoholic drinks (intoxicants) have been made haraam."

It was the cry of the caller or perhaps a lightning which immediately changed their habits and feelings.

Intoxicants were very popular among the Arabs. As soon as the announcement was made, the people who were greatly addicted to it and who regarded it a virtue and sign of social and cultural eminence and who would spend lavishly in the state of drunkenness, those who held goblets in their hands immediately threw them on the ground. Many others who were in the act of drinking, spat the contents out. Sounds of pitchers and jars being smashed up were soon audible from neighbouring houses. Wine was running to such an extent that the streets of Madinah were overflowing.

Hazrat Anas radiyallahu anhu, an eminent companion of the Prophet sallallahu alaihe wasallam narrates that some friends including Abu Ubayda ibn Jarrah, Abu Dujahna, Mu'az ibn Jabal and Sahl ibn Bayzah radiyallahu anhum had gathered at the house of Abu Talha. Alcohol was flowing and I was acting as the cup-bearer when suddenly the cry of the announcer reached our ears. None of us considered it necessary to go out and investigate the matter. Instead, the containers and jars were smashed to the ground and the wine thrown onto the streets of Madinah. After performing wudhu and ghusl we proceeded towards the Masjid where upon our arrival we found the blessed Prophet sallallahu alaihe wasallam reciting the aforesaid verse.

Hazrat Buraidah radiyallahu anhu also narrates a similar account wherein a group of Sahaabah were busy consuming liquor when the announcement was made. The words no sooner reached their ears that the cups were thrown to the ground. Others who were about to swallow the alcohol immediately spat it out, numerous barrels were also destroyed in the process.   (Ibn Kathir – Vol 2 P-95)

From these incidents it can be imagined just how difficult the situation had become for the Sahaabah. Likewise it can be conceived as to how much hardship they must have endured when the prohibition of gambling was also revealed. Therefore, history itself is a witness that after the revelation of the aayah, the Companions refrained from associating with anything that was even minutely related to gambling. In an authentic hadith of Bukhari the Prophet sallallahu alaihe wasallam is reported to have said, "If one person says to another, 'Come lets gamble.' (regardless of whether he acts upon it or not) then he shall be liable of committing a sin; and the compensation for that sin will be to give Sadaqah."

It is a disgrace that today's Muslims, despite the fact that severe and grave warnings have been given in the Qur'aan and Ahaadith relating to gambling and alcohol, lead a life of complete ignorance and unconcern. It seems that they no longer have faith in the Qur'aan and Ahaadith, Allah save us! It is not only the illiterate who are involved, but the sad fact is that those who hold lofty positions in society and who are regarded as religious, because they perform their fasts and salaah, have also fallen prey to its evil clutches. Hence for the benefit of those who are unaware or not acquainted, a few forms of gambling are being mentioned that are currently prevalent.

Crossword puzzles

Nowadays, just like the epidemic of plague, the art of gambling too has now become so common that it has become virtually a means of trade and commerce. Under such headlines as "Solve this Puzzle", or "Win this Lottery" of innumerable newspapers and monthly journals that are on an ever-increase. They offer prizes for solving puzzles subject to the submitting of a fee. The participants are lured into false belief that they can win substantial sums of money. Some organizers fix huge prizes for the winners due to which the poor public think that the fees is only a small amount and will not bring no harm and therefore enter trying to win a substantial amount. (sometimes runs into millions)

Because people have fallen prey to this disease, thousands of individuals are entering the lottery.

The outcome of all this, is that it is the public who ends up in poverty whilst the organizers benefit from the expenses of the poor. In confirmation of the prohibition of gambling, the above mentioned evidence is sufficient; the democratic rules and curriculum of lslam and its fundamental principles forebears the public money to go in the possession of few individuals.

Each and every person that takes part in this vice is disobeying the commandments which are stated by Allah Ta'ala very clearly in the Holy Quran. The participator becomes a doer of major sins, most of which falls upon the organizers. The people who help them in any form also become guilty of this particular major vice.

Thousands and millions of Muslims become involved in this act of gambling with the result that it becomes an unending and everlasting vice.

The prize winning tickets :

It has been observed throughout world that various types of tickets are being sold to enter exhibitions. The organizers issue tickets with lucky numbers and then prizes are allocated to the lucky persons whose numbers appear.

This form is not regarded as open gambling because the ticket owner receives the returns by entering the exhibition but now it is all depending on the intention. The person who purchases this ticket on the basis of winning a prize will be indulging in gambling. On the other hand if his intention is solely to enter the exhibition with no desire of winning a prize, and wins the prize then it will not be classified as gambling according to the rules pertaining to gambling.

Horse racing

The present day horse racing where one stakes a certain amount on a particular horse, is in fact gambling. It is exactly that form where loss and gain is based on something indistinct, where one person loses his initial amount and the other wins a substantial amount without any right.

Lottery

In this present day each and every kind of lottery is included within gambling and is prohibited. It is found in bazaars and factories and out of which, a few well-known forms are mentioned.

The lottery business of this category has now reached an international level. The purchaser of this ticket does not buy the ticket solely with the intention of just buying it but he buys it on the basis of it being a possible winning dice by which he can win the amount of money he has aimed for. That is the reason why this is not merely trade or business venture but rather it is an act of sin to buy these or even to sell them. Because he is not merely committing a sin and transgressing but is also promoting it.

The Christians, developed it and turned it into a money-maker, all in the name of charity. The Quran has commanded the prohibition and total ban of any form of gambling and in no way whatsoever can it be proven permissible. Thus, any person who denies the prohibition of any form of gambling such as lottery etc. will be committing an act of kufr.

Casinos

Nowadays casinos have been opened for large scale gambling. There are cities all over the world which are known as Gambling Cities (e.g. Las Vegas & Atlantic City). These cities can be called as “Sin Cities” as all kind of sins facilities are available there. In them, there are very different type of gamble plays, such as slot machines, cards betting, and many type of gambling machines. Even such Gambling machines are available at the airport (e.g. Las Vegas).

There is other type of gambling called “Tambola”. And we may not be knowing what other different ways of Gambling are going on in the world.

Conclusion

Gambling is prohibited with absolute proof as the Allah Almighty says in the Holy Qur'aan, "O you who believe! Intoxicants (all kinds of alcoholic drinks), gambling, Al-Ansab, and Al-Azlam (arrows for seeking luck or decision) are an abomination of satan, handiwork. So avoid (strictly all) that (abomination) in order that you may be successful."  (Al-Maida 5:90)

When the Sahaabahs received the order to refrain from gambling they did not hesitate to fulfill. This is because the Holy Prophet sallallahu alaihe wasallam had said, "Whosoever invites a person towards gambling should give some amount of charity to the poor." (Bukhari)

Due to inviting a person towards gambling, he has committed a minor sin and created zulmat (darkness) in his heart, thus it is necessary to cleanse it and replace it with the noor (light) of Imaan by giving charity. The indication is that even uttering the word gambling is very dire and leads to bad consequences.

There are sound and noble objectives behind this strict prohibition of gambling.

1. Islamic teachings urge the Muslims to follow Allah's directives, for earning a living, which is direct means for the attainment of His objectives. On the other hand gambling, which involves raffling or the lottery makes a person dependant on chance, luck and empty wishes taking him away from honest labour, serious work and productive effort. The gambler loses respect for the laws of caution that Allah has established for the people.

2. In Islam an individual's property is sacred; it may not be taken unless given willingly or by lawful exchange. The Prophet sallallahu alaihe wasallam has said, "A person's wealth is not halal but with his good pleasure. "  (Baihaqi, Dar-e-Qutni)

What happens in lotteries is that people's wealth is gathered and then one of them takes the lot (e.g. £18 million in the recent lottery draw). The money given to a certain person is not from the lottery organizers in fact it is from individuals' pocket. If you were asked to present your money to the winning person, would you willingly do so? I am sure you would reply no. This is one of the reasons for prohibiting gambling.

3. Gamblers develop hatred and enmity towards one another, although they may claim that losing does not trouble them. However, I would seriously question this, a loser may seem composed but behind his composure is frustration, due to disappointment, anger at the loss of money and regret for not winning the game.

4. Gambling has its own compulsion. The loser plays in the hope of winning and to regain his earlier losses, while the winner plays again to enjoy the pleasure of winning and the greed for more. Naturally, luck changes hands, the loser becomes the winner and the winner the loser. Thus, the gambling addiction is such that gamblers are unable to leave it.

5. The person engaged in gambling does not stop at a point. Satan the accursed, who is our grave enemy, conquers the mind to such an extent that the gambler does not realize as to how much he has spent. If he were to sit down and think of the amount he has lost, he would then surely understand the situation.

6. Because of this addiction, gambling takes a person away from the remembrance of Allah resulting in negligence of his duties towards his Creator. How correct is the Holy Qur'aan in mentioning drinking and gambling together in its verse, since their harmful effects are so similar. That is why usually one is not found without the other.

To sum up on the filth of gambling, Satan wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allah and from prayers. So will you not then abstain all that? Obey Allah and the Messenger, and if you turn away, you should know that Messenger's duty was to convey (the Message) in the clearest way.

The non-permissibility will encompass everyone taking any part, whether it be selling, buying, playing or keeping a vending machine. Muslims should refrain from it as much as possible. Because gambling is a process in which a small sum of money is deposited with the greed of possibly attaining a much greater sum, it is very much appealing to the heart and soul, hence it becomes very hard to even want to believe that it is haraam.

May Almighty Allah give us all the ability to act upon His commandments and abstain from His prohibitions, Aameen.

Excerpted, with some modifications, from: http://www.missionislam.com/

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17. FAMILY TIES BREAKING

Question :

My family ties are broken, I mean, my father’s sisters and brothers don’t meet for years. Someone told me that our prophet (p.b.u.h) said that three days should not pass of meeting our relatives. Can you provide the true hadith and what are the implications on such family, will happiness go away from their houses?

Answer :

Dear brother in Islam, thanks a lot for your question which is a sign of your good faith and interest for keeping the family ties of your family members. May Allah bless you and help you foster ties of kinship and brotherhood among them all.

It is not permissible to forsake a Muslim, because the Prophet (peace and blessings be upon him) said: “It is not permissible for a man to forsake his Muslim brother for more than three days, each of them turning away from the other when they meet. The better of them is the one who gives the greeting of salam first.” (Reported by Al-Bukhari and Muslim). This applies especially if the believer is a relative, such as a brother, sister, nephew, uncle or cousin, because in such cases forsaking is an even worse sin.

This applies unless the person is committing a sin and there is an interest to be served by forsaking him, i.e., that it will make him give up the sin. In that case there is nothing wrong with it, because this comes under the heading of removing evil. The Prophet (peace and blessings be upon him) said: “Whoever among you sees an evil action, let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; if he cannot then with his heart [by hating it and feeling that it is wrong], and that is the weakest of faith.” (Reported by Muslim).

Abu Hurairah (may Allah be pleased with him) is reported to have said that Allah's Messenger (peace and blessings be upon him) said, “The deeds of people would be presented every week on two days, viz. Monday and Thursday, and every believing servant would be granted pardon except the one in whose (heart) there is rancor against his brother and it would he said: Leave them and put them off until they are turned to reconciliation.” (Reported by Muslim)

The above mentioned hadiths indicate that it is haram (prohibited) for a Muslim to forsake his fellow-Muslim for more than three nights, unless there is a religious reason to allow it.

Having said this, you would be greatly rewarded if you tried to interfere wisely in order to foster their ties of kinship and to let them never forsake one another reminding them of the hadith of the Prophet (peace and blessings be upon him): “Al-Wasil (one who maintains good relations with his kin) is not the one who recompenses the good done to him by his relatives, but Al-Wasil is the one who keeps good relations with those relatives who have severed the bond of kinship with him." (Reported by Al-Bukhari)

May Allah protect you all against the whisperings of Satan and let you foster the ties of kinship.

Excerpted, with slight modifications, from: www.islamonline.net

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18. DYING OF HAIRS AND HAIR CUT BY LADIES

Question :          

I am 45 years old and my hair is almost gray compared to the other people of my age. Is it haram to dye my hair? If I can dye it black, can I use the artificial dye materials, which are available in the market?

Is haircut by a female barber (if you are a male) is allowed?

Answer :             

Sheikh Yusuf Al-Qaradawi states the Islamic rulings pertaining to dyeing the hair as follows:

"It was reported that the Jews and Christians refrained from dyeing the hair, regarding such beautification and adornment as contrary to piety and devotion, and not befitting rabbis, priests, and ascetics. The Prophet (peace and blessings be upon him) forbade Muslims from imitating these people or following in their ways, in order that Muslims might develop their own distinctive and independent characteristics in appearance and behavior.

Al-Bukhari, on the authority of Abu Hurayrah, quoted the Messenger of Allah (peace and blessings be upon him) as saying, 'The Jews and Christians do not dye their hair, so be different from them.'

This, however, is not a command but only a recommendation, as is evident from the actions of the Companions of the Prophet (peace and blessings be upon him) such as Abu Bakr and `Umar, who used to dye their hair. Others, such as `Ali, Ubay ibn Ka`b, and Anas, did not.

The question now remains as to what type of dye is to be used. Should it be black or are there any other colors? Or black should be avoided?

If a man is advanced in age with white hair and a beard, it would hardly be appropriate for him to dye his hair black. On the day of the conquest of Makkah, Abu Bakr brought his aged father, Abu Quhafah, carrying him until he had him seated in front of the Prophet (peace and blessings be upon him). On seeing Abu Quhafah's snow-white hair, the Prophet (peace and blessings be upon him) said,
'Change this, but avoid black.' (Fath Al-Bari)

In contrast, if a man is not of such advanced age or feebleness as that of Abu Quhafah, there is no harm in his using black dye. In this regard, Az-Zuhri said, 'We dyed our hair black when the face looked young, but discarded it when the face became wrinkled and the teeth decayed.' (Reported by Ibn Abu `Asim in the book on 'Dyeing the Hair')

Some of the early Muslims, including some Companions of the Prophet (peace and blessings be upon him) such as Sa`d ibn Abi Waqqas, `Uqbah ibn `Amr, Al-Hassan, Al-Hussayn, Jareer, and others permitted the use of black dye. Some scholars do not consider the use of black dye as permissible except during time of war, with possibility of making the enemy thrown off balance by seeing all Muslim soldiers in their blossoming youth.

Abu Dharr (may Allah be pleased with him) narrated, 'The best thing with which to dye gray hair is Henna and Katm.' (Mentioned in Fath Al-Bari) Henna makes the hair red, while Katm, a plant from Yemen, colors it black, tinged with red. Anas (may Allah be pleased with him) says, 'Abu Bakr dyed his hair with Henna and Katm, and `Umar dyed it with Henna only.'"

Regarding female haircutting, it would be considered undesirable to get a haircut by a female barber because it would definitely involve physical contact with a non-mahram. So one should try to avoid it.

Excerpted, with slight modifications, from: www.islamonline.net

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19. shaking hands with the opposite sex

 Question :

Please give detailed answer on the ruling on a man shaking hands with a woman, and the views of the four imams and the majority of scholars on that.

Answer:  Praise be to Allah.

For a man to shake hands with a non-mahram woman (one to whom he can not get married) is haraam and is not permitted at all.

Firstly:

It is not permissible for a man who believes in Allah and His Messenger to put his hand in the hand of a women who is not permissible for him or who is not one of his mahrams. Whoever does that has wronged himself (i.e., sinned).

Among the evidence for this is the hadeeth of Ma’qal ibn Yassaar (may Allah be pleased with him) who said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘If one of you were to be struck in the head with an iron needle, it would be better for him than if he were to touch a woman he is not allowed to.” (Reported by al-Tabaraani; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 5045).

There is no doubt that for a man to touch a non-mahram woman is one of the causes of fitnah (turmoil, temptation), provocation of desire and committing haraam deeds. No one should say that their intention is sound or their heart is clean, because the one who was the purest of heart and the most chaste of all, the Messenger of Allah (peace and blessings of Allah be upon him) never touched a non-mahram woman, even when accepting bay’ah (oath of allegiance) from women.

He did not hold their hands when accepting their bay’ah, as he did with men; their bay’ah was by words only, as was reported by his wife ‘Aa’ishah (may Allah be pleased with her).

She said that the Messenger of Allah (peace and blessings of Allah be upon him) would test the believing women who emigrated to him with the aayah “O Prophet! When believeing women come to you to give you the bay’ah (pledge), that they will not associate anything in worship with Allah, that they will not steal, that they will not commit illegal sexual intercourse, that they will not kill their children, that they will not utter slander, intentionally forging falsehood (i.e., by making illegal children belong to their husbands), and that they will not disobey you in any ma’ruf (Islamic monotheism and all that which Islam ordains), then accept their bay’ah and ask Allah to forgive them. Verily Allah is Oft-Forgiving, Most Merciful.” (Al-Mumtahinah 60:12) ‘Aa’ishah said: “So whoever of the believing women agreed to these conditions, the Messenger of Allah (peace and blessings of Allah be upon him) would say to her: ‘I have accepted your bay’ah by words” (Muslim)

 

This hadeeth alone is sufficient to deter and to instill the obedience required of us by Allah, because it implies that touching women may lead to temptation and immorality.

It was narrated from ‘Urwah that ‘Aa’ishah told him about the women’s oath of allegiance: “The Messenger of Allah (peace and blessings of Allah be upon him) never touched any woman with his hand. He would explain to the woman what the oath of allegiance implied, and when she accepted, he would say ‘Go, for you have given your oath of allegiance.’”  (Narrated by Muslim)

It was narrated that Umaymah the daughter of Raqeeqah said: The Messenger of Allah (peace and blessings of Allah be upon him) said, “I do not shake hands with women.”  Narrated by al-Nasaa’I , Ibn Maajah, classed as saheeh by al-Albaani in Saheeh al-Jaami’, 2513.

Secondly:

It is not permissible to shake hands even with a barrier in between, such as shaking hands from beneath a garment and the like. The hadeeth that was narrated allowing that is da’eef (weak).

It was narrated from Ma’qal ibn Yassaar that the Prophet (peace and blessings of Allah be upon him) used to shake hands with women from beneath a garment.”  Narrated by al-Tabaraani in al-Awsat, 2855.

Al-Haythami said:

This was narrated by al-Tabaraani in al-Kabeer and al-Awsat. Its isnaad includes ‘Ataab ibn Harb, who is da’eef (weak). Majma’ al-Zawaa’id, 6/39.

 

Wali al-Deen al-‘Iraaqi said:

The words of ‘Aa’ishah, “He used to accept the women’s oath of allegiance by words only” mean that he did so without taking their hands or shaking hands with them. This indicates that the bay’ah of men was accepted by taking their hands and shaking hands with them, as well as by words, and this is how it was. What ‘Aa’ishah mentioned was the custom.

Some of the mufassireen mentioned that the Prophet (peace and blessings of Allah be upon him) called for a vessel of water and dipped his hand in it, then the women dipped their hands in it. And some of them said that he did not shake hands with them from behind a barrier and had a Qatari cloak over his hand. And it was said that ‘Umar (may Allah be pleased with him) shook hands with them on his behalf. None of these reports are sound, especially the last one, How could ‘Umar (may Allah be pleased with him) have done something that the Prophet (peace and blessings of Allah be upon him), who was ma’soom (infallible), would not do?

Tarh al-Tathreeb, 7/45

Shaykh Ibn Baaz (may Allah have mercy on him) said:

The most correct view is that this (i.e., shaking hands with women from behind a barrier) is not allowed at all, because of the general meaning of the hadeeth, according to which the Prophet (peace and blessings of Allah be upon him) said, “I do not shake hands with women;” and so as to ward off the means that may lead to evil.

(Adapted from Hashiyat Majmoo’at Rasaa’il fi’l-Hijaab wa’l-Sufoor, p. 69)

The same ruling applies to shaking hands with old women; this is also haraam because of the general meaning of the texts on this issue. The reports that say it is permissible are da’eef (weak).

Al-Zayla’i said:

“As for the report that ‘Abu Bakr used to shake hands with old women, it is also ghareeb.”  (Nasab al-Raayah, 4/240)

Ibn Hajar said: I cannot find this hadeeth.  (al-Diraayah fi Takhreej Ahaadeeth al-Hidaayah, 2/225)

 

Thirdly:

With regard to the views of the four imams, they are as follows:

1 – The Hanafi madhhab:

Ibn Nujaym said:

It is not permissible for a man to touch a woman’s face or hands even if there is no risk of desire because it is haraam in principle and there is no necessity that would allow it.      (Al-Bahr al-Raa’iq, 8/219)

2 – The Maaliki madhhab:

Muhammad ibn Ahmad (‘Ulaysh) said:

It is not permissible for a man to touch the face or hand of a non-mahram woman, and it is not permissible for him to put his hand on hers without a barrier. ‘Aa’ishah (may Allah be pleased with her) said: “The Prophet (peace and blessings of Allah be upon him) never accepted a woman’s oath of allegiance by shaking hands with her; rather he (peace and blessings of Allah be upon him) used to accept their oath of allegiance by words only.” According to another report, “His hand never touched the hand of a woman, rather he would accept their oath of allegiance by words only.”

(Manh al-Jaleel Sharh Mukhtasar Khaleel, 1/223)

3 – The Shaafa’i madhhab:

Al-Nawawi said:

It is not permissible to touch a woman in any way.  Al-Majmoo’, 4/515.

Wali al-Deen al-‘Iraaqi said:

This indicates that the hand of the Prophet (peace and blessings of Allah be upon him) did not touch the hand of any woman apart from his wives and concubines, whether in the case of accepting the oath of allegiance or in other cases. If he did not do that despite the fact that he was infallible and beyond suspicion, then it is even more essential that others heed this prohibition. It appears from the texts that he refrained from doing that because it was haraam for him to do so.

The fuqaha’ among our companions and others said that it is haraam to touch a non-mahram woman even if that is not touching parts of her body that are not ‘awrah, such as her face. But they differed with regard to looking when there is no desire and no fear of fitnah. The prohibition on touching is stronger than the prohibition on looking, and it is haraam when there is no necessity that would allow it. If it is the case of necessity, e.g. medical treatment, removing a tooth or treating the eyes, etc., if there is no woman who can do that, then it is permissible for a non-mahram to do that because it is the case of necessity.  (Tarh al-Tathreeb, 7/45, 46)

 

4 – The Hanbali madhhab

Ibn Muflih said:

Abu ‘Abd-Allah – i.e., Imam Ahmad – was asked about a man who shakes hands with a woman. He said, No, and was emphatic that it is haraam. I said, Should he shake hands with her from beneath his garment? He said, No.

Shaykh Taqiy al-Deen also favoured the view that it is prohibited, and gave the reason that touching is more serious than looking.  (AlAdaab al-Shar’iyyah, 2/257)

And Allah knows best.

Excerpted, with some modifications, from: http://islamqa.com/en/

 

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20. Tattoos

Question:

What does Islam say about tattoos?

Answer:

In his well-known book, The Lawful and the Prohibited in Islam, the prominent Muslim scholar, Sheik Yusuf Al-Qaradawi, states:  
 
“Islam denounces excesses in beautifying oneself when it alters the physical features that Allah created him with. The Glorious Qur'an considers such alterations as inspired by Satan, who "...will command them (his devotees) to change what Allah has created...” (An-Nisa' 4:119)
 
Tattooing is one of those excesses. The Messenger of Allah (peace and blessings be upon him) is reported to have cursed the tattooer and the tattooed. (Reported by Muslim)  
 
Tattooing permanently disfigures the face and other parts of the body with colored pigment and repulsive designs. Some Arabs, especially women, are in the habit of tattooing large areas of their bodies. People of certain religious sects tattoo pictures of their deities or religious rituals on their hands and chests. The pain and agony that the person experiences from the needles piercing skin add to these images. Because of all of this, both the tattooer and the one who is tattooed have been cursed.”

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21. CONCEPT OF QAWALLI IN ISLAM

Question :                                                                                                  

What is the concept of Qawalli in Islam? Is this allowed in Islam? I will be very grateful to you.

Answer :                                                                                                     

"Qwalli practiced in India and Pakistan cannot be considered haram unless these songs contain excessive veneration of the Prophet (peace and blessings be upon him).

As Muslims, we are encouraged to sing the praises of Allah Almighty and our Prophet Muhammad as best as we can, but we must always draw a line between Allah and the Messenger. Referring to this, Allah Almighty says, “ Say: I am only a mortal like you. My Lord inspireth in me that your God is only One God. And whoever hopeth for the meeting with his Lord, let him do righteous work, and make none sharer of the worship due unto his Lord.” (Al-Kahf 18:110)

We should remember that the Prophet (peace and blessings be upon him) himself encouraged Muslim poets, such as Hassan Ibn Thabit and others, to sing about Allah and His Prophet inside the mosque. So there is nothing wrong about such singing by using simple music so long as we draw the distinction between tawhid and shirk. The Prophet is reported to have said: "Do not venerate me excessively as the Christians venerated Jesus, son of Mary, excessively. I am only a servant and Messenger of Allah."

Allah Almighty knows best.

Excerpted, with slight modifications, from: www.islamonline.net

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22. RULING ON USING NEWSPAPERS AS A “TABLE CLOTH”

Question :

Is it permissible to use newspapers as a “tablecloth” to eat from? If that is not permissible, what should we do with them after reading them?.

Answer : 
Praise be to Allah.  

It is not permissible to use newspapers as a “tablecloth” to eat from, or to wrap things in, or to treat them in any other kind of abusive manner, if they contain any verses from Qur’aan or mention of Allah. If that is the case they should be kept in a suitable place, or burned, or buried in clean ground. 

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li’l-Shaykh Ibn Baaz, 6/347 

But if the newspapers are in a language other than Arabic and there is no mention name of Allah in them, then it is permissible to use them. 

And Allah knows best.

Sheikh Muhammed Salih Al-Munajjid`

Excerpted, from: http://islamqa.com/

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23. ISLAMIC METHOD OF SLAUGHTERING ANIMALS APPEARS RUTHLESS

Question :

Why do Muslims slaughter the animal in a ruthless manner by torturing it and slowly and painfully killing it?

Answer:

The Islamic method of slaughtering animals, known as Zabiha has been the object of much criticism from a large number of people.

One may consider the following points, which prove that the Zabiha method is not only humane but also scientifically the best:

1. Islamic method of slaughtering animal

Zakkaytum is a verb derived from the root word Zakah (to purify). Its infinitive is Tazkiyah which means purification. The Islamic mode of slaughtering an animal requires the following conditions to be met:

a.   Animal should be slaughtered with sharp object (knife).

       The animal has to be slaughtered with a sharp object (knife) and in a fast way so that the pain of slaughter is minimized.

 

b.    Cut wind pipe, throat and vessels of neck.

Zabiha is an Arabic word which means ‘slaughtered’. The ‘slaughtering’ is to be done by cutting the throat, windpipe and the blood vessels in the neck causing the animal’s death without cutting the spinal cord.

 

c.   Blood should be drained.

The blood has to be drained completely before the head is removed. The purpose is to drain out most of the blood which would serve as a good culture medium for micro organisms. The spinal cord must not be cut because the nerve fibers to the heart could be damaged during the process causing cardiac arrest, stagnating the blood in the blood vessels.

2. Blood is a good medium for germs and bacteria

Blood is a good media of germs, bacteria, toxins, etc. Therefore the Muslim way of slaughtering is more hygienic as most of the blood containing germs, bacteria, toxins, etc. that are the cause of several diseases are eliminated.

3. Meat remains fresh for a longer time

Meat slaughtered by Islamic way remains fresh for a longer time due to deficiency of blood in the meat as compared to other methods of slaughtering.

4. Animal does not feel pain

The swift cutting of vessels of the neck disconnects the flow of blood to the nerve of the brain responsible for pain. Thus the animal does not feel pain. While dying, the animal struggles, writhers, shakes and kicks, not due to pain, but due to the contraction and relaxation of the muscles deficient in blood and due to the flow of blood out of the body.

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24. STANDING UP IN RESPECT FOR THE TEACHER

Question :

It is customary for the students to stand up out of respect for the teacher when he enters the classroom. Is that permissible?

Answer :  Praise be to Allah.  

Al-Tirmidhi (2754) narrated that Anas (may Allaah be pleased with him) said: “No person was dearer to them than the Messenger of Allaah (peace and blessings of Allaah be upon him). When they saw him, they did not stand up, because they knew that he disliked that.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

The Prophet (peace and blessings of Allah be upon him) disliked them to stand up for him, out of humility towards his Lord, and so as to differ from the custom of the arrogant and tyrants. Tuhfat al-Ahwadhi. 

The scholars of the Standing Committee for Issuing Fatwas were asked: What is the Islamic ruling on students standing up for their teachers when they enter the classroom? Is it permissible or not? 

They replied: 

The best of guidance is the guidance of Muhammad (peace and blessings of Allah be upon him) and the worst of matters are those which are innovated. The best of generations is that to whom the Messenger (peace and blessings of Allah be upon him) came, and the generations who came after him, as is proven from him (peace and blessings of Allah be upon him). His practice with his companions with regard to this matter was that when he came to them, they did not stand up for him, because they knew that he disliked that. So this teacher should not tell his students to stand up for him, and they should not obey him if he tells them to do that, because there is no obedience to any created being if it involves disobedience towards the Creator. 

And Allah is the Source of strength. May Allah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote. 

Fataawa al-Lajnah al-Daa’imah (1/172). 

And Allah knows best.

Excerpted, with some modifications, from: http://islamqa.com/en/

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25. EXPIATION FOR BREAKING AN OATH

Question :

Please explain kafaarat yameen (the expiation for breaking a vow) in detail.

Answer :  Praise be to Allah.

Kafaarat yameen is mentioned by Allah in the verse (interpretation of the meaning):

Allah says (interpretation of the meaning): “Allah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a deliberate oath) feed ten Masaakeen (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for the oaths when you have sworn. And protect your oaths (i.e. do not swear much).  Thus Allah makes clear to you His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) that you may be grateful” (Al-Maa’idah 5:89)

So the person has the choice of three things:  

1.  Feeding ten poor persons with the average kind of food that he feeds his family, by giving each person half a saa’ of the usual local staple, such as rice etc. This is equivalent to approximately one-and-a-half kilograms. If rice is usually eaten with some kind of sauce then along with the rice he should give them some sauce or meat. If he gathers together ten poor people and offers them lunch or dinner, this is sufficient. 

2.  Clothing ten poor people, which means giving each one clothing that is suitable for praying in, so for a man he would give a thobe or dishdasha or a lower garment and upper garment (izaar and rida’), and for a woman a concealing dress and a head cover. 

3.  Freeing a believing slave. 

Whoever cannot do any of the above should fast for three consecutive days. 

Is it permissible to give equivalent money?

The majority of scholars are of the view that it is not sufficient to pay the kafaarah in cash. 

The scholars differed concerning the issue of giving money for the expiation for breaking an oath. There are two opinions: 

1. The view of the majority of Maaliki, Shaafa’i and Hanbali scholars is that it is not acceptable to give money instead of food, adhering solely to the text concerning of ayah.

     Ibn Qudaamah al-Hanbali (may Allah have mercy on him) said: 

     In the case of expiation, it is not acceptable to give the value of the food or clothing, according to the view of our imam, and Maalik, al-Shaafa’i and Ibn al-Mundhir. This is also the apparent meaning of the statements of ‘Umar ibn al-Khattaab, Ibn ‘Abbaas, ‘Ata’, Mujaahid, Sa’eed ibn Jubayr and al-Nakha’i. 

This is indicated by the following: 

(i)       The words of Allah (interpretation of the meaning): “feed ten Masaakeen (poor persons), on a scale of the average of that with which you feed your own families”. This clearly refers to actual food or clothing, so expiation is not achieved by anything else, because it does not fulfill the obligation, as it does not fulfill what Allah has enjoined.

(ii)     Because Allah has given the choice of three things. If paying the (monetary) value were permissible, the choice would not have been limited to three things.

(iii)    Because if the (monetary) value was intended, there would be no point in offering the choice, because if the value of food was the same as the value of clothing, they would be the same thing, so how could one choose between them? And if the value of one of them was higher than the other, how could one choose between one thing and part of it?

(iv)    Moreover, if he gives him money to clothe himself and what he gives is equal to what he is supposed to give for food, if we accept the view that the expiation may be given in the form of money, that should be acceptable, but it is contrary to the aayah. The same applies if the cost of food rises so that half a mudd would cost the same as clothing a poor person; if we accept the view that the expiation may be given in the form of money, then half a mudd should be acceptable, but it is contrary to the aayah.

(v)      Because what is mentioned is specific things, giving the equivalent value in cash is not sufficient. Therefore, if he gives them many times more than the value of the food, it does not count.  

End quote from al-Mughni (11/257). 

2. The second view is the Hanafi view, which is that it is acceptable to offer money as expiation. 

     Al-Sarkhasi [al-Hanafi] (may Allah have mercy on him) said: 

     Paying the monetary value instead of what is mentioned in the texts in the case of zakaah and expiation, is permissible in our view. 

The more correct of the two opinions is the first one, which is that it is not acceptable to pay the monetary value in the case of expiation for breaking an oath (kafarat yameen) and other kinds of expiation. 

And Allah knows best.

Excerpted, with some modifications, from: http://islamqa.com/en/

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26. KEEPING PETS

Question :  

Is it haram to keep Pet fish? and also I heard somewhere that the dog was created from the dirt taken from the area of the belly button where Satan spat on Adam (AS)?

Answer:  Praise be to Allah.

There is nothing wrong with keeping animals for which there is no Islamic prohibition on keeping them (such as dogs and pigs). There are reports in the Sunnah which indicate that some of the Sahaabah kept permissible animals for farming purposes or for fun and for pleasure. 

It was narrated from Anas (may Allah be pleased with him) that he had a young brother who had a nughar (a small bird or nightingale). The bird died, and the Prophet (peace and blessings of Allah be upon him) saw him looking sad and grieved, so he joked with him, and said to him words which implied approval of his keeping this bird. The Prophet (peace and blessings of Allah be upon him) said to him, “O Abu Umayr, what happened to the nughayr?” 

And the Prophet (peace and blessings of Allah be upon him) told us that a woman entered Hell because of a cat “which she did not feed, neither did she let it eat from the vermin of the earth.” From this it may be understood that if she had fed it, she would have been saved from that threat. 

And it was said that Abu Hurayrah was so called because of a cat (hirr, dim. hurayrah) which used to accompany him. 

So keeping permissible animals, so long as you do not neglect them, is something which is permitted and it may even be one of the means of earning reward, as the Prophet (peace and blessings of Allah be upon him) said, “In every living being there is reward.” But if you keep animals and neglect and abuse them, it may be one of the means that lead to sin and the threat of Hell, as in the hadeeth about the woman who neglected her cat until it died. 

We would also like to point out that Islam preceded both western and eastern organizations in proclaiming the rights of women, animals, workers, employers and so on. Indeed, the greatest rights which it proclaimed are the rights of Allah over His creation and the rights of people over Allah. 

We would also point out that care and concern for human beings should take precedence over the care of animals, and that the reward for that is greater. [The Prophet (peace and blessings of Allah be upon him) said:] “Ward off the Fire even with half a date [i.e., by giving half a date in charity]” and “I and the one who sponsors an orphan will be like these two in Paradise” – and he gestured with his index finger and the one next to it. And there are other similar ahaadeeth from the Prophet (peace and blessings of Allah be upon him). 

On this basis, there is nothing wrong with your keeping fish as you mentioned in your question, so long as you take care of feeding them and avoiding anything that could cause their death. And Allah knows best. 

With regard to the creation of dogs, Allah created them as He created all other animals; it is not permissible to claim that dogs were created from any specific substance without having evidence for that. Allah says (interpretation of the meaning): 

“… and we testify not except according to what we know …” (Yoosuf 12:81) 

With regard to Iblees, Allah commanded him to prostrate to Adam and he refused and was arrogant, then what he did was to tempt Adam to eat from the tree from which he had been forbidden to eat. There was no kind of dirt, and Allah knows best. I do not know anything of the argument which you mentioned. 

One aspect of the Quranic guidance is that it mentioned the knowledge which the Muslim needs in this world and in the Hereafter; with regard to knowledge for which there is no need, the Quran does not mention it, so as to teach the Muslims to focus on beneficial knowledge and to ignore everything else. For example, the Quranic text does not mention the colour of the dog which belonged to the People of the Cave, or the kind of wood from which the ship (ark) of Nooh was built, and other matters which are irrelevant and produce no beneficial knowledge or belief. Perhaps speaking of the substance from which dogs were created comes under the same heading. And Allah knows best.

Sheikh Muhammed Salih Al-Munajjid

Excerpted, with some modifications, from: http://islamqa.com/en/

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27. CONDITIONS FOR DEEDS TO BE ACCEPTABLE TO ALLAH

Question :  

When a Muslim does an action, what conditions make it acceptable and therefore rewarded by Allah.  Is it simply that you intended to follow the Quran and Sunnah, and therefore you will be rewarded even though you may have been wrong in your action? Or is it that you must have the intention, but you also need to follow the correct Sunnah as well?

Answer:  Praise be to Allah.

For acts of worship to be acceptable to Allah and for a person to be rewarded for them, there are two conditions which must be met: 

The first condition: it should be devoted to Allah Alone. Allah says:

“And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him) ….”  (Al-Bayyinah 98:5) 

The meaning of worshipping Allah alone is that the person should intend in all his words and deeds, both inward and outward, to seek the Face of Allah (i.e., His pleasure). Allah says : 

“And have in his mind no favour from anyone for which a reward is expected in return (19) Except only the desire to seek the Countenance of his Lord, the Most High”  (Al-Lail 92:19 - 20)

 “(Saying): “We feed you seeking Allah’s Countenance only. We wish for no reward, nor thanks from you” (Al-Insaan 76:9) 

“Whosoever desires (by his deeds) the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world (by his deeds), We give him thereof (what is decreed for him), and he has no portion in the Hereafter” (Ash-Shoora 42:20) 

“Whosoever desires the life of the world and its glitter, to them We shall pay in full (the wages of) their deeds therein, and they will have no diminution therein. (15) They are those for whom there is nothing in the Hereafter but Fire, and vain are the deeds they did therein. And of no effect is that which they used to do”  (Hood 11:15-16) 

It was narrated that ‘Umar ibn al-Khattaab (may Allah be pleased with him) said: “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:

“The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for….’” (Narrated by al-Bukhaari). 

It was narrated by Muslim from Abu Hurayrah that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah, may He be blessed and exalted, says: ‘I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else’s sake as well as Mine will have that action renounced by Me to him whom he associated with Me.’” (Narrated by Muslim) 

The second condition : The action should be in accordance with the only way which Allah has prescribed for worship, which is by following the Prophet (peace and blessings of Allah be upon him) in the laws that he has brought. It was narrated that the Prophet (peace and blessings of Allah be upon him)  said: “Whoever does any action that is not in accordance with this matter of ours (i.e., Islam), will have it rejected.” (Narrated by Muslim). 

Ibn Rajab (may Allah have mercy on him) said: “This hadeeth forms one of the most important principles of Islam. It is like a scale for weighing up deeds according to their outward appearance, just as the hadeeth ‘The reward of deeds depends upon the intentions’ is the means of weighing up the inner nature of deeds. Just as every action which is not intended for the sake of Allah brings no reward to the one who does it, so too every deed which is not in accordance with the command of Allah and His Messenger will also be rejected and thrown back at the one who does it. Everyone who innovates in Islam something for which Allah and His Messenger have not granted permission, that thing is nothing to do with Islam. 

(Jaami’ al-‘Uloom wa’l-Hukam, part 1, p. 176) 

The Prophet (peace and blessings of Allah be upon him) enjoined following his Sunnah and teachings, and made them binding. He (peace and blessings of Allah be upon him) said: “You have to follow my Sunnah (way) and the way of my rightly-guided successors (al-khulafa’ al-raashidoon); bite onto it with your eyeteeth (i.e., cling firmly to it).” And he warned against bid’ah (innovation), as he said: “Beware of newly-invented matters, for every newly-invented matter is a going astray.” (narrated by al-Tirmidhi, al-‘Ilm, 2600; classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 2157) 

Ibn al-Qayyim said: “Allah has made devotion of worship to Him alone and following the Sunnah the means of deeds being accepted; if these conditions are not met, then deeds are unacceptable.” 

(al-Rooh, 1/135) 

Allah says :  “Who has created death and life that He may test you which of you is best in deed” (Al-Mulk 67:2)

al-Fudayl said: “’best in deed’ means, most devoted to Allah alone and most in accordance with the Sunnah. 

And Allah is the Source of strength.

Sheikh Muhammed Salih Al-Munajjid

Excerpted, with some modifications, from: http://islamqa.com/en/

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28. OBEYING MUSLIM RULER

Question :  

Is it obligatory to obey a ruler who does not rule according to the Book of Allah and the Sunnah of His Messenger (blessings and peace of Allah be upon him)?

Answer:  Praise be to Allah.

The ruler who does not rule according to the Book of Allah and the Sunnah of His Messenger should be obeyed in matters that do not involve disobedience towards Allah and His Messenger, and it is not obligatory to fight him because of that; rather it is not permissible to do so unless he reaches the level of kufr, in which case it becomes obligatory to oppose him and he has no right to be obeyed by the Muslims. 

Ruling according to anything other than that which is in the Book of Allah and the Sunnah of His Messenger reaches the level of kufr when two conditions are met:

1.  When he knows the ruling of Allah and His Messenger; if he is unaware of it, then he does not commit kufr by going against it.

2.  When what makes him rule by something other than that which Allah has revealed is the belief that it is a ruling that is not suitable for our time and that something else is more suitable than it and more beneficial for people. 

If these two conditions are met, then ruling by something other than that which Allah has revealed constitutes kufr which puts a person beyond the pale of Islam, because Allah says (interpretation of the meaning): “… And whosoever does not judge by what Allah has revealed, such are the Kaafiroon (i.e. disbelievers)” (Al-Maa’idah 5:44). The authority of the ruler becomes invalid and he has no right to be obeyed by the people; it becomes obligatory to fight him and remove him from power. 

But if he rules by something other than that which Allah has revealed whilst believing that ruling by that – i.e. that which Allah has revealed -- is what is obligatory, and that it is more suitable for the people, but he goes against it because of some whims and desires on his part or because he wants to wrong the people under his rule, then he is not a kaafir; rather he is a faasiq (evildoer) or a zaalim (wrongdoer). His authority remains, and obeying him in matters that do not involve disobedience to Allah and His Messenger is obligatory, and it is not permissible to fight him or remove him from power by force or to rebel against him, because the Prophet (blessings and peace of Allah be upon him) forbade rebelling against rulers unless we see blatant kufr for which we have proof from Allah.

Excerpted, with some modifications, from: http://islamqa.com/en/

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29. SIMPLE GOOD DEEDS TO INCREASE OUR HASANAAT

Question :  

I hope you can give me some examples of good deeds that we can do every day to increase our hasanaat.

Answer:  Praise be to Allah.

If Allah helps to do righteous deeds, Muslim can earn a great deal of reward by doing some simple deeds. 

There are many different kinds of righteous deeds that can be done by rich and poor, old and young, male and female, depending on each person’s circumstances, ambition and energy, after the help of Allah.  

Allah says (interpretation of the meaning): 

“Whoever works righteousness — whether male or female — while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)”  (An-Nahl 16:97) 

It was narrated from Abu Hurayrah that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Hasten to do good deeds before there come tribulations like pieces of a dark night, when a man will be a believer in the morning and a kaafir by evening, or he will be a believer in the evening and a kaafir by morning, selling his religious commitment for worldly gain.”  Narrated by Muslim, 118. 

The kinds of good deeds that a person can do every day include the following: 

1 – Praying in congregation in the mosque 

It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allah be upon him) said: “Whoever goes to the mosque in the morning and evening, Allah will prepare for him an honourable place in Paradise every time he goes and comes.”  Narrated by al-Bukhaari, 631; Muslim, 669. 

2 – Attending funerals and offering the funeral prayer 

It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever attends a funeral until he offers the (funeral) prayer will have one qiraat (of reward) and whoever attends until the burial is done will have two qiraats.” It was said: “What are the two qiraats?” He said: “Like two great mountains.”  Narrated by al-Bukhaari, 1261; Muslim, 945 

3 – Saying “Laa ilaaha ill-Allah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer (There is no god but Allah alone, with no partner or associate; His is the Dominion, to Him be all praise, and He is able to do all things)” one hundred times each day. 

It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever says Laa ilaaha ill-Allah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer one hundred times in a day, it will be as if he freed ten slaves, and one hundred hasanaat (good deeds) will be recorded for him, and one hundred sayi’aat (bad deeds) will be erased from him, and it will be a protection for him against the Shaytaan all that day until evening comes. No one can do anything better than that except one who does more.”   Narrated by al-Bukhaari, 3119; Muslim, 2691. 

4 – Upholding the ties of kinship 

It was narrated that Anas (may Allah be pleased with him) said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “Whoever would like his provision to be increased and his lifespan extended, let him uphold his ties of kinship.”  Narrated by al-Bukhaari, 5639; Muslim, 2557. 

5 – Observing voluntary fasts, visiting the sick and giving charity. 

It was narrated that Abu Hurayrah said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Who among you is fasting today?” Abu Bakr (may Allah be pleased with him) said: “I am.” He said: “Who among you has attended a funeral today?” Abu Bakr (may Allah be pleased with him) said: “I have.” He said: “Who among you has fed a poor person today?’ Abu Bakr (may Allah be pleased with him) said: “I have.” He said: “Who among you has visited a sick person today?” Abu Bakr (may Allah be pleased with him) said: “I have.” The Messenger of Allah (peace and blessings of Allah be upon him) said: “These (traits) are not combined in a person but he will enter Paradise.”  Narrated by Muslim, 1028. 

6 – Saying Subhaan Allah wa bi hamdih (Praise and glory be to Allaah) one hundred times. 

It was narrated that Abu Hurayrah said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever says Subhaan Allah wa bi hamdih (Praise and glory be to Allah) one hundred times, morning and evening, his sins will be erased even if they are like the foam of the sea.”  Narrated by al-Bukhaari, 6042; Muslim, 2691. 

7 – Tasbeeh, tahmeed and takbeer, and enjoining what is good and forbidding what is evil, and praying Duha. 

It was narrated from Abu Dharr that the Prophet (peace and blessings of Allah be upon him) said: “For every bone of the son of Adam a charity must be given each day. Every tasbeehah [saying Subhaan Allah (Glory be to Allah)] is a charity, every tahmeedah [saying al-hamdu Lillaah (praise be to Allah)] is a charity, every tahleelah [saying Laa ilaaha ill-Allah (There is no god but Allaah)] is a charity, every takbeerah [saying Allahu akbar [Allah is Most Great]) is a charity, enjoining what is good is a charity, forbidding what is evil is a charity, and two rak’ahs offered in the mid-morning (Duha) is sufficient.”  Narrated by Muslim, 720. 

8 – Reading Qur’aan. 

It was narrated that ‘Abd-Allah ibn Mas’ood said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever reads a letter of the Book of Allah will be credited with a good deed, and a good deed gets a tenfold reward. I do not say that Alif-Laam-Meem is a letter, rather alif is a letter, laam is a letter and meem is a letter.”  Narrated by al-Tirmidhi, 2910; he said it is hasan saheeh. Also classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

And there are many other good deeds. The Muslim should seek the help of his Lord to do good deeds, and do his best to do them. He should persist in doing these good deeds even if they are little, for that is better than doing a lot of good deeds then stopping. 

It was narrated that ‘Aa’ishah said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “O people, you should do whatever good deeds you can, for Allah does not get tired (of giving reward) until you get tired. And the most beloved of good deeds to Allah is that in which a person persists, even if it is little. If the family of Muhammad (peace and blessings of Allah be upon him) started to do something, they would persist in it.”  Narrated by al-Bukhaari, 43; Muslim, 782. 

And Allah knows best.

Excerpted, with some modifications, from: http://islamqa.com/en/

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31. BEGGING

Question:

Is "Begging" allowed in Islam?

Answer:

The limit to allow begging is personal, which means that if his income cannot meet the NECESSARY COST OF LIVING, without extravagance, and that the person did his best to find work for making income but could not get any income, then he would be permitted to beg.

However following guideline may be considered.

Narrated Samura bin Jundab (RTU), Messenger said “Acts of begging are scratches with which a man disfigures his face unless one begs a ruler or a situation in which begging becomes very necessary. (Trimizi)

Narrated ibn Umar (RTU), Messenger said “He who keeps on asking people (for charity) will come on the day of resurrection with no piece of flesh on his face”  (Bukhari & Muslim)

Narrated Qabisa bin Mukhariq Al-Hilali (RTU), Allah Messenger said “Begging is allowed to one of three (people) , a man who has become a guarantor for a payment, to who begging is allowed till he gets it after which he must stop begging, a man whose property destroyed by a calamity which has smitten him, to whom begging is allowed till he gets what will support life, and a man who has been smitten by poverty, the genuineness of which is confirmed by three intelligent members of his people”  (Muslim)

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32. Is it permissible to rebel against the ruler?

Question:

There are people who think that because some of the rulers commit acts of kufr and sin, we are obliged to rebel against them and attempt to change things even if that results in harming the Muslims in that country, at a time when there are many problems in the Muslim world. What is your opinion? 

Answer: Praise be to Allah.

The basic comprehensive principle of sharee’ah is that it is not permitted to remove an evil by means of a greater evil; evil must be warded off by that which will remove it or reduce it. Warding off evil by means of a greater evil is not permitted according to the scholarly consensus (ijmaa’) of the Muslims. If this group which wants to get rid of this ruler who is openly committing kufr is able to do so, and can bring in a good and righteous leader without that leading to greater trouble for the Muslims or a greater evil than the evil of this ruler, then that is OK. But if rebellion would result in greater trouble and lead to chaos, oppression and the assassination of people who do not deserve to be assassinated, and other forms of major evil, then that is not permitted.

Rather it is essential to be patient and to hear and obey in matters of good, and to offer sincere advice to the authorities, and to pray that they may be guided to good, and to strive to reduce evil and increase good. This is the correct way which should be followed, because that is in the general interests of the Muslims, and because it will reduce evil and increase good, and because this will keep the peace and protect the Muslims from a greater evil.

“And when it is said to them: "Do not make mischief on the earth,'' they say: "We are only peacemakers.'' (11) “Verily, they are the ones who make mischief, but they perceive not”  (Al-Baqarah 2:11-12)

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allah ibn Baaz (may Allah have mercy on him), vol. 8, p. 202

Excerpted, with some modifications, from: http://islamqa.com/en/

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