Question #83110: If the imam breaks his wudoo’ or remembers that he broke his wudoo’ whilst praying, it is permissible for him to appoint someone to l

Question #83110: If the imam breaks his wudoo’ or remembers that he broke his wudoo’ whilst praying, it is permissible for him to appoint someone to lead the prayer for him

Question :

An imam led the people in prayer, and during the prayer he remembered that he had not done wudoo’ at all. He stopped praying and appointed one of the worshippers to lead the prayer for him. He had prayed one rak’ah, and the person whom he appointed came and continued the prayer from where the imam had left off. Then the imam went and did wudoo’, and repeated the prayer. Is what this imam did correct, knowing that he follows the Shaafa’i madhhab?.


Answer :

Praise be to Allaah.

What the imam did, stopping his prayer and appointing one of the worshippers to lead the prayer for him, and what that person did by carrying on the prayer where the imam had left off, was all correct.

The view that it is permissible to appoint someone else to carry on in such situations is the view of the majority of Hanafi, Maaliki and Shaafa’i scholars, and it was narrated from Imam Ahmad.

Al-Nawawi (may Allaah have mercy on him) said: Our companions said: If the imam stops praying because of breaking wudoo’ deliberately or otherwise, or that happened before or he forgot or for some other reason, or for no reason, then there are two well known opinions on appointing someone else to carry on leading the prayer. The correct view is that it is permissible because of the saheeh hadeeth. It is proven in al-Saheehayn that the Messenger of Allaah (peace and blessings of Allaah be upon him) went to reconcile between Banu ‘Amr ibn ‘Awf, and Abu Bakr led the people in prayer. Then the Prophet (peace and blessings of Allaah be upon him) came during the prayer, and Abu Bakr moved backwards, and the Prophet (peace and blessings of Allaah be upon him) took over leading the prayer. End quote from al-Majmoo’ (4/138).

Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (4/243): If the imam remembers during the prayer that he does not have wudoo’, then he has to stop praying and appoint someone to complete the prayer, because when ‘Umar ibn al-Khattab (may Allaah be pleased with him) was stabbed by Abu Lu’lu’ah al-Majoosi, after he had started to pray Subh, ‘Umar took the hand of ‘Abd al-Rahmaan ibn ‘Awf and made him move forward. And he led them in a brief prayer. (Narrated by al-Bukhaari).

This was in the presence of the Sahaabah, may Allaah be pleased with them. But if he does not do that and he moves away – i.e., without appointing someone to lead the prayer for him – then the members of the congregation have the choice between making one of their number move forward to complete the prayer with them, or completing the prayer individually. End quote.

And Allaah knows best.


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Question #83262: Is Arabic the language of the people of Paradise?

Question #83262: Is Arabic the language of the people of Paradise?

Question :

I would like to know what the language of the people of Paradise is. Is it Arabic?.


Answer :

Praise be to Allaah.

There is no mention in the Qur’aan or in the saheeh Sunnah – as far as we know – of which language is spoken by the people of Paradise. What is narrated concerning that is a hadeeth which is not soundly narrated from our Prophet (peace and blessings of Allaah be upon him), and some other reports (athaar).

It was narrated by al-Tabaraani in al-Awsat, al-Haakim, al-Bayhaqi in Shu’ab al-Eemaan and others that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Love the Arabs for three reasons, because I am an Arab, the Qur’aan is Arabic and the speech of the people of Paradise is Arabic.”

Ibn al-Jawzi ruled that this hadeeth is fabricated. Al-Dhahabi said: I think that the hadeeth is fabricated (mawdoo’). Al-Albaani said in al-Silsilah al-Da’eefah (no. 160): (it is) fabricated.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: Similarly, Abu Ja’far Muhammad ibn ‘Abd-Allaah al-Haafiz al-Koofi, who is known as Mateen, told us: al-‘Ala’ ibn ‘Amr al-Hanafi told us: Yahya ibn Zayd al-Ash’ari told us: Ibn Jurayj told us, from Ibn 'Abbaas (may Allaah be pleased with him) that he said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Love the Arabs for three reasons: because I am an Arab, the Qur’aan is Arabic, and the language of the people of Paradise is Arabic.”

Al-Haafiz al-Salafi said: this is a hasan hadeeth. I do not know whether he meant that its isnaad is hasan according to the way of the scholars of hadeeth, or that its text is hasan in general terms. Abu’l-Faraj ibn al-Jawzi mentioned this hadeeth among the mawdoo’ (fabricated) texts and said: al-Tha’labi said: it has no basis. Ibn Hibbaan said: Yahya ibn Zayd narrated unsound ahaadeeth from sound narrators, so it is invalid to quote his reports as evidence. And Allaah knows best.

End quote from Iqtida’ al-Siraat al-Mustaqeem (1/158).

Al-Tabaraani narrated in al-Awsat that Abu Hurayrah (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I am an Arab, and the Qur’aan is Arabic, and the language of the people of Paradise is Arabic.”

Al-Albaani said in al-Silsilah al-Da’eefah (no. 161): it is fabricated.

The point is that there is no saheeh evidence to show which language is spoken by the people of Paradise. Hence we should refrain from speaking about this issue and not indulge in it, and we should refer knowledge of the matter to Allaah (may He be exalted), and focus instead on issues that will lead to good deeds in this world.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked: in what (language) will Allaah address the people on the Day of Resurrection? Will Allaah address them in the tongue of the Arabs? Is it true that the language of the people of Hell will be Farsi and that the language of the people of Paradise will be Arabic? He replied: Praise be to Allaah, the Lord of the Worlds. It is not known what language the people will speak on that Day, or in what language they will hear the words of the Lord, may He be exalted, because Allaah has not told us anything about that, nor has His Messenger (peace and blessings of Allaah be upon him). It is not true that Farsi will be the language of the people of Hell, or that Arabic will be the language of the people of Paradise. We do not know of any discussion of that among the Sahaabah (may Allaah be pleased with them), rather all of them refrained from speaking of that because speaking about such a thing is discussion of something unnecessary… but there was a dispute concerning that among later scholars. Some people said that they will be addressed in Arabic and others said that the people of Hell will respond in Farsi, which will be their language in Hell. Others said that they will be addressed in Syriac because that was the language of Adam and from it stemmed all other languages. Others said that the people of Paradise will speak Arabic. There is no basis for any of these ideas, whether on the grounds of common sense or in any report or text, rather they are mere claims that are devoid of any evidence. And Allaah knows best and is most Wise. End quote.

Majmoo’ al-Fataawa (4/299)

And Allaah knows best.


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Question #82366: Working in the field of altering pictures by making them more beautiful and changing the appearance

Question #82366: Working in the field of altering pictures by making them more beautiful and changing the appearance

Question :

It is well known that there are many doubts about photography. I would like to know what is the ruling on altering pictures by using Photoshop; this program can make a person look more beautiful and alter some of the features, and it has caused fitnah because some girls come and ask for their eye colour to be changed, or for their eyebrows to be thinned, or for blemishes to be erased from the face, or for the hairstyle to be changed.
I would like you to explain the ruling on these actions, and I would like complete details of the source of the fatwa so that I may explain to some people with full evidence and proof.


Answer :

Praise be to Allaah.

Firstly:

Contemporary scholars have differed with regard to the ruling on photography. In the answers to questions no. 10668 and 12786 we have stated that the more correct view is that it is haraam.

Secondly:

Some scholars who are of the view that it is permissible and not haraam have stipulated conditions for that:

1- That the purpose of the picture should be permissible, such as for a passport, driver’s licence and so on.

2- The photographer should not introduce any changes or improvements to the picture.

3- It should not be a haraam picture such as a picture of a woman in makeup and the like.

It is clear that these conditions are not met in the case mentioned in the question. Thus it is clear that the action asked about here is haraam.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

With regard to these cameras which produce an image instantly, and the person has nothing to do with this image, we think that this does not come under the heading of image-making, rather it comes under the heading of transmitting an image that Allaah has made by means of this machine. This is like a reflection and the person has nothing to do with making the image. The ahaadeeth speak rather of image-making that is done by people in imitation of the creation of Allaah. This is like when a person writes a letter and makes a photocopy of it. The image that comes out is not what was done by the one who operated the machine; perhaps the one who operates the machine does not even know how to write. People will know that this was written by the first person, and that the second person had nothing to do with it. But if he makes this photographic image for a haraam purpose, then it is haraam because the means that lead to haraam ends are also haraam. End quote.

Majmoo’ Fataawa al-Shaykh al-‘Uthaymeen (2/question no. 318)

And Allaah knows best.


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Question #38602: He is suffering from waswaas and he made many vows and broke them

Question #38602: He is suffering from waswaas and he made many vows and broke them
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Question :

He is affected by waswaas and he swore many oaths that he would not do that action again, then he broke the oaths. He has sworn many oaths and vows and only Allaah knows how many they are, and he is suffering from waswaas. How can he expiate for what has gone before?.


Answer :

Praise be to Allaah.

Firstly:

If a person swears many oaths and breaks them, and does not offer expiation, one of two scenarios must apply.

1 – The vows were all to do with one thing, such as saying, “By Allaah, I will not smoke,” then he breaks the oath and does not offer expiation for that. Then he swears again that he will not smoke, then he breaks the oath… in this case one expiation is required.

2 – The oaths have to do with several actions, such as saying, “By Allaah, I will not drink; by Allaah, I will not wear (certain clothes); by Allaah, I will not go to such and such a place,” then he breaks all those oaths. Does he have to offer one expiation or as many expiations as the oaths he swore and broke? There is a difference of opinion among the fuqaha’ concerning this matter. The majority are of the view that he must offer several expiations, but the Hanbalis say that he only has to offer one expiation.

The more correct view is that of the majority, because these were oaths to do several things, and breaking one of them does not mean that another is broken, they are not interconnected.

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: I am a young man and I swore to Allaah more than three times that I would repent from a haraam action. My question is: do I have to offer one expiation or three? And what is my expiation?

He replied: You have to offer one expiation, which is feeding or clothing ten poor persons, or freeing a slave. Whoever cannot do that must fast for three days, because Allaah, may He be glorified, says (interpretation of the meaning):

“Allaah 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 Allaah makes clear to you His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) that you may be grateful”

[al-Maa'idah 5:89]

This applies to every oath that is made to do one thing or to refrain from one thing; if the oath is sworn repeatedly, only one expiation is required, if he did not offer expiation the first time. But if he offered expiation the first time, then he repeated the oath, then he must offer another expiation, if he breaks the oath. Similarly, if he repeated it a third time and had offered expiation the second time, he must offer a third expiation.

But if he swore oaths to do several things or to refrain from several things, then he must offer expiation for each one, such as if he said, “By Allaah I will not speak to So and so,” and “By Allaah I will not eat food,” and “By Allaah, I will not travel to such and such a place,” and “By Allaah, I will speak to So and so” and “By Allaah, I will hit him,” and so on.

What must be done is to give each poor person half a saa’ of the local staple food, which is approximately one and a half kilograms. With regard to clothing, it should be what is sufficient for prayer, such as a thobe or a rida’ and izaar (upper and lower garment). If he gives them dinner or breakfast, that is sufficient, because of the general meaning of the verse quoted above. And Allaah is the source of strength.

End quote from Majmoo’ Fataawa al-Shaykh Ibn Baaz (23/145)

Secondly:

If the person asked about is suffering from waswaas, and he swore these oaths under the influence of that waswaas, without intending to do so or wanting to swear an oath, then he does not have to do anything.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: If a person is suffering from waswaas, his divorce does not count as such if he utters the words of divorce, if it was not done intentionally, because this utterance of divorce was caused by the waswaas and was not intended, rather he was compelled to do it because of the strength of the waswaas and his lack of willpower to resist it. The Prophet (peace and blessings of Allaah be upon him) said: “There is no divorce when one is compelled.” So the divorce does not count as such if he did not truly intend it willingly. This is something that he was compelled to do and did not intend or choose to do, so it does not count as a divorce. End quote from Fataawa Islamiyyah (3/277).

If this applies to divorce, then it applies even more so to oaths, because the issue of marriage is more serious than the issue of oaths.

And Allaah knows best.


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Question #83975: They pray Jumu’ah in the workplace and do not go to the mosque

Question #83975: They pray Jumu’ah in the workplace and do not go to the mosque


Question :

We are a group of employees of Saudi Aramco, working in the Italian city of Milan on a work mission that will take approximately one year. We offer some of the prayers in a room in the workplace that has been set up as a prayer-room for us. Some of the group decided to gather in this room for Friday prayer (Jumu’ah) where one of them will deliver the khutbah. Their basis for doing this is that praying Jumu’ah in this room saves time instead of going to the mosques in and around Milan, and holding Jumu’ah prayers in this mosque will encourage some of us who are too lazy to go and pray Jumu’ah in the mosques of Milan. Some of us decided not to pray Jumu’ah in this prayer-room, because we are not sure whether doing so is permissible, as one of the mosques is only ten minutes away by car and another mosque is twenty minutes away, and a third mosque is half an hour away by car. We are divided, some of us pray Jumu’ah in this prayer-room and some of us pray in the mosques in and around Milan. We hope that you can advise us of the ruling on praying in the office prayer-room.


Answer :

Praise be to Allaah.

Firstly:

If a traveller intends to stay in a place for more than four days, then he comes under the same ruling as a resident and he must offer the prayers in full from the moment he enters the city, and he must attend Jumu’ah prayer when the call for it is given.

It should be noted that the traveller is obliged to pray in congregation, like a resident, and you have done well by making this room a prayer-room where you can offer prayers in congregation. See the answer to question no. 21498.

Secondly:

Jumu’ah prayer is obligatory for you, but it is not permissible for you to pray Jumu’ah in the room which you have made a place for offering the five daily prayers, because the basic principle is that it is not prescribed for there to be multiple Jumu’ah prayers except in cases of necessity. The basic principle is also that if a person is in a city where Friday prayer is held, he must go to the prayer even if it is far away. Allaah has made things easy for you, as there are mosques near you, as you say, which are ten, twenty and thirty minutes away.

Al-Nawawi (may Allaah have mercy on him) said:

Al-Shaafa’i and his companions said: If there are forty or more adults in a city, then Jumu’ah is obligatory for each of them, even if the city is large and whether they can hear the call to prayer or not. There is scholarly consensus on this point. End quote from al-Majmoo’ (4/353). See also the answer to question no. 14564.

You have to advise those who are lazy and do not pray Jumu’ah, by quoting to them some of the ahaadeeth which issue a stern warning to the one who stays away from Jumu’ah prayer, such as the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever misses three Jumu’ah prayers out of carelessness, Allaah will place a seal over his heart.” Narrated by Abu Dawood (1052), al-Tirmidhi (500), Ibn Maajah (1269) and Ibn Maajah (1125). Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

May Allaah help us and you to do that which He loves and which pleases Him.

And Allaah knows best.


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Question #73007: Ruling on celebrating Valentine’s Day

Question #73007: Ruling on celebrating Valentine’s Day

Question :

What is the ruling on Valentine’s Day?.


Answer :

Praise be to Allaah.

Firstly:

Valentine’s Day is a jaahili Roman festival, which continued to be celebrated until after the Romans became Christian. This festival became connected with the saint known as Valentine who was sentenced to death on 14 February 270 CE. The kuffaar still celebrate this festival, during which immorality and evil are practised widely. For more details on this celebration, please see: Celebrating Valentine’s Day .

Secondly:

It is not permissible for a Muslim to celebrate any of the festivals of the kuffaar, because festivals come under the heading of shar’i issues which are to be based on the sound texts.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: Festivals are part of sharee’ah, clear way and rituals of which Allaah says (interpretation of the meaning):

“To each among you, We have prescribed a law and a clear way”

[al-Maa’idah 5:48]

“For every nation We have ordained religious ceremonies which they must follow”

[al-Hajj 22:67]

-- such as the qiblah (direction faced in prayer), prayer and fasting. There is no difference between their participating in the festival and their participating in all other rituals. Joining in fully with the festival is joining in with kufr, and joining in with some of its minor issues is joining in with some of the branches of kufr. Indeed, festivals are one of the most unique features that distinguish various religions and among their most prominent symbols, so joining in with them is joining in with the most characteristic and prominent symbols of kufr. No doubt joining in with this may lead to complete kufr.

Partially joining in, at the very least, is disobedience and sin. This was indicated by the Prophet (peace and blessings of Allaah be upon him) when he said: “Every people has its festival and this is our festival.” This is worse than joining them in wearing the zinaar (a garment that was worn only by ahl al-dhimmah) and other characteristics of theirs, for those characteristics are man-made and are not part of their religion, rather the purpose behind them is simply to distinguish between a Muslim and a kaafir. As for the festival and its rituals, this is part of the religion which is cursed along with its followers, so joining in with it is joining in with something that is a cause of incurring the wrath and punishment of Allaah. End quote from Iqtida’ al-Siraat al-Mustaqeem (1/207).

He also said (may Allaah have mercy on him): It is not permissible for the Muslims to imitate them in anything that is uniquely a part of their festivals, whether it be food, clothing, bathing, lighting fires, refraining from a regular habit, doing acts of worship or anything else. It is not permissible to give a feast or to give gifts, or to sell anything that will help them to do that for that purpose, or to allow children and others to play games that are part of the festivals, or to wear one’s adornments.

To conclude: the Mulsims should not do any of their rituals at the time of their festivals; rather the day of their festival should be like any other day for the Muslims. The Muslims should not do anything specific in imitation of them. End quote from Majmoo al-Fataawa (25/329).

Al-Haafiz al-Dhahabi (may Allaah have mercy on him) said: If the Christians have a festival, and the Jews have a festival, it is only for them, so no Muslim should join them in that, just as no Muslim should join them in their religion or their direction of prayer. End quote from Tashabbuh al-Khasees bi Ahl al-Khamees, published in Majallat al-Hikmah (4/193)

The hadeeth to which Shaykh al-Islam Ibn Taymiyah referred was narrated by al-Bukhaari (952) and Muslim (892) from ‘Aa’ishah (may Allaah be pleased with her) who said: Abu Bakr came in and there were two young girls of the Ansaar with me who were singing about what had happened to the Ansaar on the day of Bu’aath. She said: And they were not (professional) singing girls. Abu Bakr said: “Musical instruments of the shaytaan in the house of the Messenger of Allaah (peace and blessings of Allaah be upon him)?!” and that was on the day of Eid. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “O Abu Bakr, every people has a festival and this is our festival.”

Abu Dawood (1134) narrated that Anas (may Allaah be pleased with him) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) came to Madeenah, they had two days when they would play. He said: “What are these two days?” They said: “We used to play on these days during the Jaahiliyyah.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has given you instead of them two days that are better than them: the day of al-Adha and the day of al-Fitr.” This hadeeth was classed as saheeh by al-Albaani in Saheeh Abi Dawood.

This indicates that festivals are among the characteristics by which nations are distinguished, and it is not permissible to celebrate the festivals of the ignorant and the mushrikeen (polytheists).

The scholars have issued fatwas stating that it is haraam to celebrate Valentine’s Day.

1 –Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:

In recent times the celebration of Valentine’s Day has become widespread, especially among female students. It is a Christian festival where people dress completely in red, including clothes and shoes, and they exchange red flowers. We hope that you can explain the ruling on celebrating this festival, and what your advice is to Muslims with regard to such matters; may Allaah bless you and take care of you.

He replied:

Celebrating Valentine’s Day is not permissible for a number of reasons.

1- It is an innovated festival for which there is no basis in Islam.

2- It promotes love and infatuation.

3- It calls for hearts to be preoccupied with foolish matters that are contrary to the way of the righteous salaf (may Allaah be pleased with them).

It is not permissible on this day to do any of the things that are characteristic of this festival, whether that has to do with food, drinks, clothing, exchanging gifts or anything else.

The Muslim should be proud of his religion and should not be a weak character who follows every Tom, Dick and Harry. I ask Allaah to protect the Muslims from all temptations, visible and invisible, and to protect us and guide us.

End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (16/199)

2 – The Standing Committee was asked: Some people celebrate Valentine’s Day on the fourteenth of February every year. They exchange gifts of red roses and wear red clothes and congratulate one another. Some bakeries make red coloured sweets and draw hearts on them, and some stores advertise products that are especially for this day. What is your opinion on the following:

1- Celebrating this day

2- Buying things from the stores on this day

3- Storekeepers who are not celebrating it selling things that may be given as gifts to people who are celebrating it?

They replied:

The clear evidence of the Qur’aan and Sunnah – and the consensus of the early generations of this ummah – indicates that there are only two festivals in Islam: Eid al-Fitr and Eid al-Adha. Any other festivals that have to do with a person, a group, an event or anything else are innovated festivals, which it is not permissible for Muslims to observe, approve of or express joy on those occasions, or to help others to celebrate them in any way, because that is transgressing the sacred limits of Allaah, and whoever transgresses the sacred limits of Allaah has wronged himself. If the fabricated festival is also a festival of the kuffaar, then the sin is even greater, because this is imitating them and it is a kind of taking them as close friends, and Allaah has forbidden the believers to imitate them and take them as close friends in His Holy Book. And it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” Valentine’s Day comes under this heading because it is an idolatrous Christian festival, so it is not permissible for a Muslim who believes in Allaah and the Last Day to observe it or approve of it or congratulate people on it. Rather he has to ignore it and avoid it, in obedience to Allaah and His Messenger, and so as to keep away from the causes that incur the wrath and punishment of Allaah. It is also haraam for the Muslim to help people to celebrate this or any other haraam festival by supplying any kind of food or drink, or buying or selling or manufacturing or giving or advertising etc., because all of that is cooperating in sin and transgression and is disobedience towards Allaah and His Messenger (peace and blessings of Allaah be upon him). Allaah says (interpretation of the meaning):

“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”

[al-Maa’idah 5:2]

The Muslim must adhere to the Book of Allaah and the Sunnah in all his affairs, especially at times of fitnah when evil is widespread. He should be smart and avoid falling into the misguidance of those who have earned Allaah’s anger and who have gone astray, and the evildoers who have no fear of Allaah and who do not have any pride in being Muslims. The Muslim must turn to Allaah and seek His guidance and remain steadfast in following it, for there is no Guide except Allaah and no one can make a person steadfast but Him. And Allaah is the source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.

3 – Shaykh Ibn Jibreen (may Allaah preserve him) was asked:

Among our young men and women it has become common to celebrate Valentine’s Day, which is named after a saint who is venerated by the Christians, who celebrate it every year on February 14, when they exchange gifts and red roses, and they wear red clothes. What is the ruling on celebrating this day and exchanging gifts?

He replied:

Firstly: it is not permissible to celebrate these innovated festivals, because it is an innovation for which there is no basis in Islam. It comes under the heading of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), according to which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.”

Secondly: it involves imitating the kuffaar and copying them by venerating that which they venerate and respecting their festivals and rituals, and imitating them in something that is part of their religion. In the hadeeth it says: “Whoever imitates a people is one of them.”

Thirdly: it results in evils and haraam things such as wasting time, singing, music, extravagance, unveiling, wanton display, men mixing with women, women appearing before men other than their mahrams, and other haraam things, or things that are a means that leads to immorality. That cannot be excused by the claim that this is a kind of entertainment and fun. The one who is sincere towards himself should keep away from sin and the means that lead to it.

And he said:

Based on this, it is not permissible to sell these gifts and roses, if it is known that the purchaser celebrates these festivals or will give these things as gifts on those days, so that the seller will not be a partner of the one who does those innovations. And Allaah knows best. End quote.

And Allaah knows best.


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Question #84364: She is going to get married, and her hymen was broken without her committing any immoral action

Question #84364: She is going to get married, and her hymen was broken without her committing any immoral action

Question :

Praise be to Allaah, I came from a religiously-committed family and I am also religiously-committed, but now I am living in a state of fear because I am soon to get married to a young man who is also respectable. The reason is that I think my hymen may have been broken – without committing any immoral action, Allaah forbid. Should I tell him about that (although it will be difficult for me) or should I leave it until the wedding night and not tell him? I do not know what to do, please advise me. May Allaah reward you with good.


Answer :

Praise be to Allaah.

So long as you are chaste and have not committed any immoral action – praise be to Allaah – then you do not have to tell him, and you should not worry about that. The hymen may be broken due to jumping, insertion of fingers, heavy menses, lengthy spinsterhood and other reasons that the fuqaha’ have mentioned.

See: al-Mabsoot (5/8), Kashshaaf al-Qinaa’ (5/47) and al-Fataawa al-Kubra (3/88)

The husband should think well of his wife if he finds out that she is not a virgin. As we have mentioned, virginity may be lost due to causes other than immoral actions. If we assume that he asks you, you can answer him in a way that will ward off doubt from his mind. Rest assured that Allaah will support His believing slave and help him. See also question no. 40278.

The Standing Committee for Issuing Fatwas was asked: A Muslim woman had an accident when she was small in which her hymen was broken. She has got married but the marriage has not yet been consummated. In another case, a woman suffered the same accident, and now religiously-committed brothers are coming to propose marriage to her. They are both confused about their situation. Which is better – should the married woman tell her husband before consummation of the marriage or should she keep quiet? And should the one who is not married yet go ahead with it, lest it become known and people think badly of her? This happened when she was small and was not yet accountable. Or is this regarded as deceit and cheating? Should she tell those who come to propose or not, for the sake of getting married?

They replied: there is no shar’i reason why she should not conceal it, then if he asks her after consummation of the marriage, she can tell him the truth. End quote from Fataawa al-Lajnah al-Daa’imah (19/5)

We ask Allaah to help you and guide you.

And Allaah knows best.


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Question #20108: Women removing hair from the face

Question #20108: Women removing hair from the face

Question :

I know it is forbidden for a woman to remove hair from her eyebrows, but what about the rest of the face? Is it permissable for a woman to remove hair from the upperlip or other parts of the face? If the woman is especially hairy?.


Answer :

Praise be to Allaah.

Firstly:

It says in Fataawa al-Lajnah al-Daa’imah (17/133): “It is not permissible to remove the hair of the eyebrows because this is the namas (plucking) for which the Messenger of Allaah (peace and blessings of Allaah be upon him) cursed those who do it, and it is a kind of changing the creation of Allaah, which is the action of the Shaytaan. If a woman’s husband tells her to do it, she should not obey him, because it is a sin, and there is no obedience to any created being if it involves disobedience towards the Creator. Rather obedience should only be with regard to things that are good and proper, as the Prophet (peace and blessings of Allaah be upon him) said.”

Secondly:

It is permissible to remove any hair from the face apart from the hair of the eyebrows.

It says in Fataawa al-Lajnah al-Daa’imah (17/130): “The evidence that it is permissible for a woman to remove hair from her body is the basic principle which states that it required for her to adorn herself for her husband. There is no evidence to suggest that this is not allowed, apart from the prohibition on al-namas (plucking), which means removing hair from the eyebrows.”

And it also says (5/197): “What is the Islamic ruling on removing hair that grows between the eyebrows? The Committee replied: It is permissible to pluck it, because it is not part of the eyebrows.”

And Allaah knows best.


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Question #34770: There is no compulsion to accept Islam

Question #34770: There is no compulsion to accept Islam

Question :

Some friends say that whoever does not enter Islam, that is his choice and he should not be forced to become Muslim, quoting as evidence the verses in which Allaah says (interpretation of the meaning):
“And had your Lord willed, those on earth would have believed, all of them together. So, will you (O Muhammad) then compel mankind, until they become believers”
[Yoonus 10:99]
“There is no compulsion in religion”
[al-Baqarah 2:256]
What is your opinion concerning that?.


Answer :

Praise be to Allaah.

The scholars explained that these two verses, and other similar verses, have to do with those from whom the jizyah may be taken, such as Jews, Christians and Magians (Zoroastrians). They are not to be forced, rather they are to be given the choice between becoming Muslim or paying the jizyah.

Other scholars said that this applied in the beginning, but was subsequently abrogated by Allaah’s command to fight and wage jihad. So whoever refuses to enter Islam should be fought when the Muslims are able to fight, until they either enter Islam or pay the jizyah if they are among the people who may pay jizyah. The kuffaar should be compelled to enter Islam if they are not people from whom the jizyah may be taken, because that will lead to their happiness and salvation in this world and in the Hereafter. Obliging a person to adhere to the truth in which is guidance and happiness is better for him than falsehood. Just as a person may be forced to do the duty that he owes to other people even if that is by means of imprisonment or beating, so forcing the kaafirs to believe in Allaah alone and enter into the religion of Islam is more important and more essential, because this will lead to their happiness in this world and in the Hereafter. This applies unless they are People of the Book, i.e., Jews and Christians, or Magians, because Islam says that these three groups may be given the choice: they may enter Islam or they may pay the jizyah and feel themselves subdued.

Some of the scholars are of the view that others may also be given the choice between Islam and jizyah, but the most correct view is that no others should be given this choice, rather these three groups are the only ones who may be given the choice, because the Prophet (peace and blessings of Allaah be upon him) fought the kuffaar in the Arabian Peninsula and he only accepted their becoming Muslim. And Allaah says (interpretation of the meaning):

“But if they repent [by rejecting Shirk (polytheism) and accept Islamic Monotheism] and perform As-Salaah (Iqaamat-as-Salaah), and give Zakaah, then leave their way free. Verily, Allaah is Oft-Forgiving, Most Merciful”

[al-Tawbah 9:5]

He did not say, “if they pay the jizyah”. The Jews, Christians and Magians are to be asked to enter Islam; if they refuse then they should be asked to pay the jizyah. If they refuse to pay the jizyah then the Muslims must fight them if they are able to do so. Allaah says (interpretation of the meaning):

“Fight against those who (1) believe not in Allaah, (2) nor in the Last Day, (3) nor forbid that which has been forbidden by Allaah and His Messenger (Muhammad), (4) and those who acknowledge not the religion of truth (i.e. Islam) among the people of the Scripture (Jews and Christians), until they pay the Jizyah with willing submission, and feel themselves subdued”

[al-Tawbah 9:29]

And it was proven that the Prophet (peace and blessings of Allaah be upon him) accepted the jizyah from the Magians, but it was not proven that the Prophet (peace and blessings of Allaah be upon him) or his companions (may Allaah be pleased with them) accepted the jizyah from anyone except the three groups mentioned above.

The basic principle concerning that is the words of Allaah (interpretation of the meaning):

“And fight them until there is no more Fitnah (disbelief and polytheism, i.e. worshipping others besides Allaah), and the religion (worship) will all be for Allaah Alone [in the whole of the world]”

[al-Anfaal 8:39]

“Then when the Sacred Months (the 1st, 7th, 11th, and 12th months of the Islamic calendar) have passed, then kill the Mushrikoon (see V.2:105) wherever you find them, and capture them and besiege them, and lie in wait for them in each and every ambush. But if they repent [by rejecting Shirk (polytheism) and accept Islamic Monotheism] and perform As-Salaah (Iqaamat-as-Salaah), and give Zakaah, then leave their way free. Verily, Allaah is Oft-Forgiving, Most Merciful”

[al-Tawbah 9:5]

This verse is known as Ayat al-Sayf (the verse of the sword).

These and similar verses abrogate the verses which say that there is no compulsion to become Muslim.

And Allaah is the Source of strength.


Majmoo’ Fataawa wa Maqaalaat li’l-Shaykh Ibn Baaz, 6/219 (www.islam-qa.com)

Question #31200: What is al-waneesah

Question #31200: What is al-waneesah

Question :

What is al-waneesah? What is the ruling on it and what is the reward for it?.


Answer :

Praise be to Allaah.

When we were asked about al-waneesah we were told that it means staying overnight at the grave on the first night after the burial, to give comfort to the deceased, as they claim. This is a kind of reprehensible innovation (bid’ah) which has no basis in the actions of the Prophet (peace and blessings of Allaah be upon him) or of his companions. If it were something good they would have done it before us. Because no such thing has been narrated to us from them, even though so many people died during their lifetime, it may be understood that there is nothing good in this practice.

The basic principle concerning acts of worship is to follow only that which is narrated in the Qur’aan and Sunnah, and not to introduce new and innovated forms of worship. Allaah can only be worshipped in the manner that He has prescribed in His Book or on the lips of His Messenger (peace and blessings of Allaah be upon him).

There is no reward for doing acts of bid’ah, rather they will be rejected and thrown back at the one who does them, as the Prophet (peace and blessings of Allaah be upon him) said: “Whoever innovates something in this matter of ours [Islam] that is not part of it, will have it rejected.” Narrated by al-Bukhaari, 2697; Muslim, 1718).

It is also misguidance, as he said: “The worst of matters are those which are newly-innovated. Every innovation is a going astray.” Narrated by Muslim, 867. Al-Nasaa’i (1578) added: “And every going astray will be in the Fire.”

There is the fear that fitnah (trials, afflictions) will befall the person who practices this innovation, as Allaah says (interpretation of the meaning):

“And let those who oppose the Messenger’s (Muhammad’s) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them”

[al-Noor 24:63]

Ibn Katheer (may Allaah have mercy on him) said in his commentary: “Let those who go against the command of the Messenger of Allaah (peace and blessings of Allaah be upon him), which is his way, his path, his Sunnah and his sharee’ah, beware, Words and deeds will be weighed against his words and deeds; whatever is in accordance with them will be accepted, and whatever goes against them will be rejected and thrown back at the one who says or does them, no matter who he is, as it was proven in al-Saheehayn and elsewhere that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever does an action that is not part of this matter of ours [Islam] will have it rejected.’ And let the one who goes against the sharee’ah of the Messenger whether inwardly or outwardly beware ‘lest some Fitnah (disbelief, trials, afflictions, etc) should befall them’ i.e., lest their hearts be afflicted with kufr, hypocrisy or bid’ah, ‘or a painful torment be inflicted on them’ i.e., in this world by means of killing, a hadd punishment, imprisonment and the like.”

The deceased does not need any of the living to comfort him, because he is preoccupied with his own reckoning and being rewarded or punished for his deeds, as the Prophet (peace and blessings of Allaah be upon him) explained in the lengthy hadeeth of al-Baraa’ ibn ‘Aazib:

“When the believing slave is about to depart this world and enter the Hereafter, there come down to him from heaven angels with white faces like the sun, and they sit around him as far as the eye can see. They bring with them shrouds from Paradise and perfumes from Paradise. Then the Angel of Death comes and sits by his head, and he says, ‘O good soul, come forth to forgiveness from Allaah and His pleasure.’ Then it comes out easily like a drop of water from the mouth of a waterskin. When he seizes it, they do not leave it in his hand for an instant before they take it and put it in that shroud with that perfume, and there comes from it a fragrance like the finest musk on the face of the earth. Then they ascend and they do not pass by any group of angels but they say, ‘Who is this good soul?’ and they say, ‘It is So and so the son of So and so, calling him by the best names by which he was known in this world, until they reach the lowest heaven. They ask for it to be opened to them and it is opened, and (the soul) is welcomed and accompanied to the next heaven by those who are closest to Allaah, until they reach the seventh heaven. Then Allaah says: ‘Record the book of My slave in ‘Illiyoon in the seventh heaven, and return him to the earth, for from it I created them, to it I will return them and from it I will bring them forth once again.’ So his soul is returned to his body and there come to him two angels who make him sit up and they say to him, ‘Who is your Lord?’ He says, ‘Allaah.’ They say, ‘What is your religion?’ He says, ‘My religion is Islam.’ They say, ‘Who is this man who was sent among you?’ He says, ‘He is the Messenger of Allaah (peace and blessings of Allaah be upon him).’ They say, ‘What did you do?’ He says, ‘I read the Book of Allaah and I believed in it.’ Then a voice calls out from heaven, ‘My slave has spoken the truth, so prepare for him a bed from Paradise and clothe him from Paradise, and open for him a gate to Paradise.’ Then there comes to him some of its fragrance, and his grave is made wide, as far as he can see. Then there comes to him a man with a handsome face and handsome clothes, and a good fragrance, who says, ‘Receive the glad tidings that will bring you joy this day.’ He says, ‘Who are you? Your face is a face which brings glad tidings.’ He says, ‘I am your righteous deeds.’ He says, ‘O Lord, hasten the Hour so that I may return to my family and my wealth.’”

And he said:

“But when the disbelieving slave is about to depart this world and enter the Hereafter, there come down to him from heaven angels with black faces, bringing sackcloth, and they sit around him as far as the eye can see. Then the Angel of Death comes and sits by his head, and he says, ‘O evil soul, come forth to the wrath of Allaah and His anger.’ Then his soul disperses inside his body, then comes out cutting the veins and nerves, like a skewer passing through wet wool. When he seizes it, they do not leave it in his hand for an instant before they take it and put it in that sackcloth, and there comes from it a stench like the foulest stench of a dead body on the face of the earth. Then they ascend and they do not pass by any group of angels but they say, ‘Who is this evil soul?’ and they say, ‘It is So and so the son of So and so, calling him by the worst names by which he was known in this world, until they reach the lowest heaven. They ask for it to be opened to them and it is not opened.” Then the Messenger of Allaah (peace and blessings of Allaah be upon him) recited (interpretation of the meaning):

“for them the gates of heaven will not be opened, and they will not enter Paradise until the camel goes through the eye of the needle”

[al-A’raaf 7:40]

He said: “Then Allaah says, ‘Record the book of My slave in Sijjeen in the lowest earth, and return him to the earth, for from it I created them, to it I will return them and from it I will bring them forth once again.’ So his soul is cast down.” Then the Messenger of Allaah (peace and blessings of Allaah be upon him) recited the verse (interpretation of the meaning):

“and whoever assigns partners to Allaah, it is as if he had fallen from the sky, and the birds had snatched him, or the wind had thrown him to a far off place”

[al-Hajj 22:31]

He said: “Then his soul is returned to his body, and there come to him two angels who make him sit up and they say to him, ‘Who is your Lord?’ He says, ‘Oh, oh, I don’t know.’ They say, ‘What is your religion?’ He says, ‘Oh, oh, I don’t know.’ Then a voice calls out from heaven, ‘Prepare for him a bed from Hell and clothe him from Hell, and open for him a gate to Hell.’ Then there comes to him some of its heat and hot winds, and his grave is constricted and compresses him until his ribs interlock. Then there comes to him a man with an ugly face and ugly clothes, and a foul stench, who says, ‘Receive the bad news, this is the day that you were promised.’ He says, ‘Who are you? Your face is a face which forebodes evil.’ He says, ‘I am your evil deeds.’ He says, ‘O Lord, do not let the Hour come.’”

Narrated by Ahmad, 18557; classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 1676

And Allaah knows best.


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Question #82287: He has a Raafidi friend; can he remain friends with him?

Question #82287: He has a Raafidi friend; can he remain friends with him?

Question :

I have a friend who is from Ahl al-Sunnah wa’l-Jamaa’ah, and he has a Shi’i friend. I would like to find out the ruling on being friends with people from different madhhabs. Please note he has advised him – as he told me – to follow the madhhab of the saved group, but to no avail. What is the ruling on their friendship?.


Answer :

Praise be to Allaah.

You should advise your friend to avoid making friends with the followers of bid’ah, especially extreme bid’ahs such as the Shi’ah and Raafidis, because being friends with them poses a danger to the Muslim’s religious and worldly interests. The danger to his religious interests involves the specious arguments that this Raafidi may present to him, causing him to doubt his religion, and the danger to his worldly interests involves the hatred that the Raafidi may feel towards Ahl al-Sunnah and he may strive to harm them in whatever ways he can.

There are ahaadeeth from the Prophet (peace and blessings of Allaah be upon him) which encourage us to choose our friends wisely, because of the influence that a friend may have on one’s attitude and religious commitment. These ahaadeeth include the following:

1 – It was narrated from Abu Sa’eed al-Khudri that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “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)and Abu Dawood (4832); classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

2 – It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “A man will follow the way of his close friends, so let one of you look to whom he takes as a close friend.”

Narrated by al-Tirmidhi (2378) and Abu Dawood (4833). Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

Al-Khattaabi (may Allaah have mercy on him) said:

Do not take as a close friend anyone but one whose religious commitment and trustworthiness you are pleased with, for if you take him as a close friend, he will lead you to his religion and madhhab, so do not risk losing your religious commitment and expose yourself to danger by taking as a close friend one whose religious commitment and madhhab you are not pleased with. End quote.

Al-‘Azlah (p. 141)

Ibn ‘Abd al-Barr (may Allaah have mercy on him) said:

What this means – and Allaah knows best – is that a man will get used to what he sees of his friend’s actions. Hence he is commanded to make friends only with those whose actions are only good and permissible.

What this means is that a person should not mix with those who will make him do and believe things that are not praiseworthy. As for one with whom there is no such danger, there is nothing wrong with making friends with him. End quote.

Bahjat al-Majaalis (2/751).

The salaf said a great deal warning against making friends with the followers of bid’ah. For example:

1 – Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) narrated that Abu Yoosuf, the student of Abu Haneefah, said:

No one among Ahl al-Sunnah wa’l-Jamaa’ah should mix with anyone from among the people of whims and desires so that he makes friends with him and becomes his close confidante, lest he causes him to slip or causes others to slip because of this friendship.

Majmoo’ al-Fataawa (16/475)

2 – Abu Dawood al-Sijistaani (may Allaah have mercy on him) said:

I said to Abu ‘Abd-Allaah – Ahmad ibn Hanbal – I see a man from Ahl al-Sunnah with a man from the followers of innovation; should I stop speaking to him? He said: No, unless you know that the man whom you saw with him is a follower of innovation. If he stops speaking to him then speak to him, otherwise regard them as both being the same.

Tabaqaat al-Hanaabilah (1/160).

And Allaah knows best.


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Question #84038: She did something haraam and now a righteous man has come to propose marriage to her but she feels guilty

Question #84038: She did something haraam and now a righteous man has come to propose marriage to her but she feels guilty

Question :

I formed an illicit relationship with a married man. He promised to marry me, but every time I asked him to hurry up, he gave various excuses and stayed away from me for a while, then he came back to fulfil his desire. But I have repented to Allaah and I am begging Allaah to accept my repentance. But I will never forgive him because I am a young Muslim woman and I fear Allaah but he caused me to do something haraam. Now a chaste and pious man has come to propose marriage to me, but I feel guilty. Should I accept or not?.


Answer :

Praise be to Allaah.

Firstly:

Verily to Allaah we belong and unto Him is our return. This is the result of free mixing and negligence with regard to the matter of forming haraam relationships between men and women. How often has this negligence led us into calamity, regret and sorrow which afflict the one who has lost her honour, then the wolf drops her beside the road because she is no longer suitable for his use; there is no way that he will trust her when she agreed to commit immoral actions with him and he is not prepared to get married at all, rather his goal is cheap pleasure and spending time with the poor, heedless woman.

Her family will be afflicted by the calamity of losing honour if her relationship becomes known, and every believer in whose heart is any modesty will feel sad when he hears of such stories. The entire society in which immorality and evil are widespread will also be affected.

Secondly:

We praise Allaah that you have repented from these evil actions, and we ask Him to accept your repentance and to forgive you, and to divert evil and immorality away from you. But what happened to you is a lesson to others. How often the scholars and daa’iyahs have warned of the fitnah that men face in women, and that women face in men, and have spoken of the importance of adhering to the sacred limits set by Allaah with regard to speaking, listening, looking, shaking hands and being alone with a member of the opposite sex, so that honour will be preserved and chastity maintained at a time when the advocates of immorality are taking such matters lightly and promoting them, and calling them liberation, civility and progress. The matter is as Allaah says (interpretation of the meaning):

“Allaah wishes to accept your repentance, but those who follow their lusts, wish that you (believers) should deviate tremendously away (from the Right Path)”

[al-Nisa’ 4:27].

It is important that you continue to repent and regret what you have done, and beseech Allaah a great deal and turn to Him, so that Allaah may forgive you and conceal your sin in this world and the next.

There is nothing wrong with you accepting marriage to this pious man who has come to propose marriage to you, so long as you have repented to Allaah from what you have done. You do not have to tell him anything about the past, rather it is not permissible for you to tell him. Conceal yourself with the concealment of Allaah, as the Prophet (peace and blessings of Allaah be upon him) said: “Avoid these filthy actions that Allaah has forbidden, and whoever commits any of them let him conceal himself with the concealment of Allaah, may He be glorified and exalted.” Narrated by al-Bayhaqi and classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, no. 663.

Muslim (2590) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah does not conceal a person in this world but Allaah will also conceal him on the Day of Resurrection.”

This is glad tidings for the one who repents and is concealed by Allaah in this world: that Allaah will also conceal him in the Hereafter. What matters is that does not persist in the sin and does not take advantage of the forgiveness and forbearance of Allaah, for if Allaah willed, He could expose his sin, for Allaah gives respite but does not forget.

And Allaah knows best.


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Question #43270: Ruling on saying that the attitude of the kuffaar is better than the attitude of the Muslims

Question #43270: Ruling on saying that the attitude of the kuffaar is better than the attitude of the Muslims

Question :

Is it permissible for a Muslim to say that some of the kuffaar have a better attitude than some of the Muslims?.


Answer :

Praise be to Allaah.

If you say that the attitude of the kuffaar is better than the attitude of the Muslims – in absolute terms – then this is haraam, no doubt about it. In fact the one who says that should be asked to repent, because the most important attitude is a person’s attitude towards Allaah, and correct etiquette towards Him means not worshipping anyone other than Him. This attitude is to be found only among the Muslims and not others, and this general usage includes all the Muslims, and there must be some of them who have a proper Islamic attitude and follow the laws of Allaah.

But preferring the attitude of some of the kaafirs to the attitude of some Muslims is a mistake, because the bad attitude of the kuffaar towards their Lord, may He be exalted, and their Prophets (peace be upon them) is bad enough. They insulted Allaah and claimed that He has a son, and they slandered their Prophets and told lies about them. What good can their attitude towards people do them when their attitude towards their Lord is among the worst of attitudes?

Moreover, how can we look at the attitude of ten or one hundred kaafirs, and determine from that that their attitude is good, and forget the attitude of most of the Jews and Christians? How often have they betrayed the Muslims, how often have they destroyed their homes, how often have they tempted them away from their religion, how often have they destroyed their wealth [?], how often have they plotted and conspired against them?

The good attitude of a few of them does not count against the bad attitude of most of them, let alone the fact that this good attitude of their serves the same purpose, for they only want to benefit themselves and serve their own worldly interests, in most cases.

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about someone who was comparing Muslim workers to non-Muslim workers. He said: the non-Muslims are honest and I can trust them, and their demands are few and their work is good, but those (Muslims) are the exact opposite – so what is your opinion?

He said: They are not Muslims in the true sense of the word even though they claim to be Muslims. Those who are Muslims in the true sense of the word are better and more honest and more sincere than the kuffaar. What you said is a mistake and you should not say it. If the kuffaar are honest with you and fulfil their trusts so as to get what they want from you and to take jobs from our Muslim brothers, this is their only goal. They may pretend to be serving your interests but in fact they are only serving their own interests so that they can take money and so that you will prefer them.

What you have to do is only employ good Muslims. If you see Muslims who are not righteous then advise them and guide them. Then if they follow the right path, all well and good, otherwise you should send them back to their countries and bring others. Ask the agent who chooses employees for you to choose good people who are known to be honest, and who are known to pray and be righteous, and not to choose just anyone.

Undoubtedly this is a trick of the Shaytaan, whereby he says to you: These kaafirs are better than the Muslims, or are more honest, and so on. All of that is because the enemy of Allaah and his troops know of the great evil that results from employing kuffaar instead of Muslims. So he makes that idea attractive to them and encourages them to employ non-Muslims and leave the Muslims, and even to employ enemies of Allaah, thus giving precedence to this world over the Hereafter. There is no power and no strength except with Allaah.

I have even heard that some of them say that the Muslims pray and miss work because of their prayers, and the kuffaar do not pray so they do more work. This is like what we have mentioned above; it is a very serious matter to regard the Muslims’ prayer as something objectionable and to employ kaafirs because they do not pray. Whatever happened to faith and piety? Whatever happened to fear of Allaah? How can you criticize your Muslim brothers for praying? We ask Allaah to keep us safe and sound.
Fataawa Noor ‘ala al-Darb

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about describing the kuffaar as honest, trustworthy and good workers.

He replied: Even if that is true, their lies, deceit, betrayal and theft are far worse than what is found in some Muslim countries. This is well known. If it is true, these are qualities that are advocated by Islam, and the Muslims should be striving harder to acquire these characteristics so that they may acquire a good attitude as well as earning reward. But the kuffaar only aim to achieve material gains by means of these attitudes, so they are honest in their dealings so as to attract others to them.

But if the Muslim acquires these characteristics, in addition to material purposes he also seeks to fulfil a shar’i aim, which is to acquire faith and earn reward from Allaah. This is the difference between the Muslim and the kaafir.

With regard to the claims about honesty in kaafir countries – whether eastern or western – if this is true, it is only a little of goodness in comparison to the great evil, even if it is nothing more than the fact that they deny the rights of the One Whose rights are the greatest of all, namely Allaah – may He be exalted and glorified. “joining others in worship with Allaah is a great Zulm (wrong) indeed” [Luqmaan 31:13 – interpretation of the meaning]. No matter how much good these kaafirs may do, it is still greatly outweighed by their bad deeds, kufr and wrongdoing, so there is no goodness in them.

Majmoo’ al-Fataawa, 3.

Shaykh al-Islam Ibn Taymiyah said: The help of the ahl al-dhimmah (non-Muslims living under Muslim rule) should not be sought in government work or record-keeping, because that leads to many evil consequences. Ahmad was asked about the report of Abu Taalib with regard to collecting taxes, and he said: Their help should not be sought in anything.

Al-Fataawa al-Kubra, 5/539

It says in Fath al-‘Ali al-Maalik fi Fatwa ‘ala Madhhab Maalik: Preferring a kaafir to a Muslim is apostasy if that is on the basis of religion, otherwise it is not. (2/348).

See also question no. 13350.


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Question #72831: Should he give the policeman a bribe so that he won’t charge him a fine for speaking on the cell phone in the car?

Question #72831: Should he give the policeman a bribe so that he won’t charge him a fine for speaking on the cell phone in the car?


Question :

In our country if you speak on a cell phone whilst driving, the traffic policeman will charge you a fine of 500 dinars. If you give him a bribe he will let you off, if you have money with you, and if you do not have money with you, he will put you in jail. What should I do?.


Answer :

Praise be to Allaah.

Islam came to protect the five basic essentials: religion, reason, life, wealth and honour. There is no doubt that adhering to traffic laws plays a role in protecting people’s lives and wealth. Hence Islam requires the Muslims to adhere to these rules and regulations, especially when there is nothing in them that goes against sharee’ah; rather they are aimed at preserving people’s lives and property.

Going against these rules and regulations does not only bring harm to the driver himself, rather that affects other people too. The accidents that happen on the road as the result of going against these rules and regulations usually affect other parties too, which makes the transgressor more responsible and he will be burdened with numerous rulings such as diyah (blood money), fasting, paying compensation for damage done, and so on.

Punishing transgressors by making them pay fines is permissible according to sharee’ah. This is the view of Ishaaq ibn Raahayawh, Abu Yoosuf the companion of Abu Haneefah, Ibn Farhoon (who was a Maaliki), Shaykh al-Islam Ibn Taymiyah and Ibn al-Qayyim. In his book al-Turuq al-Hukmiyyah Ibn al-Qayyim quoted a great deal of evidence that it is permissible to impose fines, and he quoted the words of Ibn Taymiyah concerning the matter, and refuted those who said it is abrogated.

In Haashiyat ‘ala Tahdheeb Sunan Abi Dawood (4/319) it says:

With regard to the permissibility of imposing financial penalties, there are a number of ahaadeeth from the Prophet (peace and blessings of Allaah be upon him), and there is no proof that they have been abrogated, and the khulafa’ (caliphs) after him acted upon them. End quote.

The penalty should be reasonable, so that the intended purpose will be served, which is to deter people from breaking these rules. There is nothing wrong with making the fines high, based on the nature of the infraction and the effect it has on the person and on others.

This issue has also been discussed in the answer to question no. 21900.

There is no doubt that using the cell phone whilst driving can cause accidents which may lead to deaths, let alone loss of property.

Wise people in all parts of the world have pointed out the necessity of imposing stern punishments in order to prevent people from using cell phones whilst driving. Field research has been conducted in Britain which demonstrates that the negative effects of using cell phones supercede the effects of drinking on a person’s driving ability!

This research proves that a driver who uses a cell phone whilst driving is 30% less in control of his vehicle than one who drives when drunk. In comparison to a normal person, the one who uses a cell phone when driving is 50% less in control of his vehicle.

Some experts say that using cell phones when driving, even when using headphones, increases the possibility of getting into an accident by 400%.

For more details please see the Qatari al-Watan newspaper, Wednesday 10/7/2005.

Conclusion: using a cell phone whilst driving is a major cause of accidents, so the punishment for this infraction, whether it is a fine or imprisonment, is justifiable. Based on this, it is not permissible for you to give a bribe to the policeman in order to avoid this penalty, because you are the one who is in the wrong. But if the policeman is wronging you by charging you with something that you have not done, then there is no sin in this case, if you cannot rid yourself of his wrongdoing except by paying a bribe to him or to someone else. For more information on that, please see the answer to question no. 72268.

And Allaah knows best.


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Question #79345: Is there a difference between subh prayer and fajr prayer?

Question #79345: Is there a difference between subh prayer and fajr prayer?

Question :

Is there a difference between subh prayer and fajr prayer?.


Answer :

Praise be to Allaah.

Fajr prayer is subh prayer – there is no difference between them. It consists of two rak’ahs. The time for this prayer starts when the true dawn begins, and lasts until the sun rises. There is a prayer that comes before it, consisting of two rak'ahs, which is known as the Sunnah of subh or the two rak’ahs of Fajr.

The phrases salaat al-subh and salaat al-fajr are both used in the Sunnah to refer to this prayer, such as the report narrated by Muslim (656) from ‘Abd al-Rahmaan ibn Abi ‘Amrah who said: ‘Uthmaan ibn ‘Affaan entered the mosque after Maghrib prayer and sat by himself. I sat beside him and he said: O son of my brother, I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever prays ‘Isha’ in congregation, it is as if he spent half the night in prayer, and whoever prays Subh (Fajr) in congregation, it is as if he spent the entire night in prayer.”

Al-Bukhaari (556) and Muslim (608) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If one of you catches up with a rak’ah of ‘Asr prayer before the sun sets, let him complete his prayer, and if he catches up with a rak’ah of Subh (Fajr) prayer before the sun rises, let him complete his prayer.”

As for calling it Fajr prayer, Muslim (670) narrated from Jaabir ibn Samurah that when the Prophet (peace and blessings of Allaah be upon him) prayed Fajr he would sit in the place where he had prayed until the sun was well risen.

And al-Bukhaari (891) and Muslim (880) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) used to recite in Jumu’ah and in Fajr prayer, “Alif‑Laam‑Meem. The revelation of the Book… ” [Soorat al-Sajdah, no. 32] and “Has there not been over man a period of time” [Soorat al-Dahr, no. 76].

And al-Bukhaari (555) and Muslim (632) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Angels come to you in succession by night and by day, and they meet at Fajr prayer and at ‘Asr prayer, then those who stayed among you ascend and He (Allaah) asks them, although He knows best, ‘How did you leave My slaves?’ They say: ‘We left them when they were praying and we came to them when they were praying.’”

See also question no. 65941 and 26763 for information on the time of Fajr (Subh) prayer, and question no. 65746 for more information on the Sunnah of Fajr prayer.

And Allaah knows best.


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Question #83074: Should he take a riba-based loan in order to get married?

Question #83074: Should he take a riba-based loan in order to get married?

Question :

I have been engaged for one year and seven months, and before that there was a relationship that lasted for one year and seven months. Until now I cannot afford the dowry and a little living expenses. My situation, by Allaah, is very critical and painful and because I have too many responsibilities on my shoulders and because I have no reliable source of income apart from the mercy of Allaah, I have no choice but to take out a marriage loan, because I can no longer bear to carry on like this and people are starting to talk which is causing me a great deal of anguish. By the way, as for my relationship with that girl, nothing has happened but that which is pleasing to Allaah and His Messenger. Allaah is a witness to what I am saying. Please note that I am the head of a family composed of six girls and two boys, and I have committed to sponsoring my brother through university.


Answer :

Praise be to Allaah.

If the loan you are asking about is a goodly loan that is to be paid off without paying interest, then there is nothing wrong with you taking it, and may Allaah help you to pay it off. The Prophet (peace and blessings of Allaah be upon him) said: “There are three who are promised the help of Allaah: the mujaahid who is striving for the sake of Allaah, the slave who has a contract of manumission which he intends to pay off, and the one who wants to get married with the intention of remaining chaste.” Narrated by al-Tirmidhi (1655), al-Nasaa’i (3120); classed as hasan by al-Albaani in Saheeh al-Tirmidhi.

And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever takes people’s wealth intending to pay it off, Allaah will help him to pay it off, but whoever takes it intending to use it up (without repaying), Allaah will destroy him. “

Narrated by al-Bukhaari (2387).

But if it is a riba-based loan, in which repayment with interest is required, then it is not permissible for you to take it, whether for the purpose of marriage or anything else, because of the stern warnings which have been issued against riba. For more information please see question no. 6847 and 9054.

How can you start your married life with something haraam? How can you receive divine support when the one who engages in riba is threatened with a curse and is subject to a declaration of war from Allaah and His Messenger?

What you have to do is to be patient and seek reward from Allaah, and wait for a way out granted by Allaah; pursue the means that lead to halaal provision, and do not pay attention to what people say.

One of the means of earning halaal provision is to buy something – a car or a house, for example – by instalments, then sell it for cash to someone other than the person from whom you bought it, even if it is less than the price to be paid by instalments, so that you will have some money available. This is called tawarruq, and is permissible according to the majority of scholars.

See the answer to question no. 45042.

You made a mistake by forming a relationship with this girl, no matter how much you say that it was free of sin, because even if we assume that this is the case, it still harms the girl because of keeping her hanging for such a long time, when in fact you do not have the means to afford marriage. We ask Allaah to forgive you and to bless you by His Bounty with that which will enable you to obey and please Him.

The Standing Committee for issuing fatwas was asked about a man who did the marriage contract but could not afford the mahr; can he take a loan from a riba-based bank?

They replied:

It is not permissible for you to take this loan, and what you have mentioned about your need for the mahr is not an excuse for taking a riba-based loan from the bank or elsewhere. You have to fear Allaah, for “whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things” [al-Talaaq 65:2-3]. We ask Allaah to make things easy for you, to relieve your distress and grant you sufficient halaal provision so that you have no need of anything haraam.

End quote from Fataawa al-Lajnah al-Daa’imah (13/387)

And Allaah knows best.


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Question #81774: What is required when madhiy is emitted

Question #81774: What is required when madhiy is emitted

Question :

Every time my husband says to me “I love you” or he whispers to me, I feel some wetness and I do not know whether this is maniy. Does it mean that I have to do ghusl? Is this the wetness that comes with desire? Although I feel happy and excited when he says that to me, it is different from the way I feel when having intercourse. Please advise me, because my husband is always calling out to me “I love you”, and I feel that wetness every time he says it. Do I have to do ghusl every time? I am confused about my situation… do I have to do ghusl for every prayer?.


Answer :

Praise be to Allaah.

Firstly:

It seems that this wetness that you feel is madhiy and not maniy, the emission of which means that you must do ghusl.

Based on this, you do not have to do ghusl when it is emitted, you only have to do wudoo, because the emission of madhiy invalidates wudoo’, as the Prophet (peace and blessings of Allaah be upon him) said concerning madhiy: “Wudoo’ is required for it.” Narrated by al-Bukhaari and Muslim.

Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (1/168): The scholars are unanimously agreed that the emission of madhiy invalidates wudoo’

Secondly:

It must be noted that madhiy is naajis (impure), and any part of the body that it touches must be washed. As for clothing, Islam is lenient about purifying it so as to ward off hardship. It is sufficient for you to take a handful of water and sprinkle it on the place that has been touched by madhiy, because when the Messenger (peace and blessings of Allaah be upon him) was asked about how to cleanse a garment of madhiy, he said: “It is sufficient for you to take a handful of water and sprinkle your garment where you think the madhiy touched it.” Narrated by al-Tirmidhi (115); classed as hasan by al-Albaani in Saheeh al-Tirmidhi.

We have explained the difference between madhiy and maniy and the rulings on them in the answer to question no. 2458, to which you may refer for more information.

And Allaah knows best.


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Question #78597: He committed zina with a woman; is he allowed to marry her daughter?

Question #78597: He committed zina with a woman; is he allowed to marry her daughter?

Question :

I am a thirty year old man. The shaytaan tempted me and I committed zina with a woman, then Allaah blessed me and had mercy on me, and I repented sincerely to Allaah, may Allaah accept it from me. Until now I have not gotten married. I have decided to get married and my mother has suggested a girl, but this girl is the daughter of the woman with whom I committed zina before (please note that the zina occurred two years ago, and her daughter is now twenty years old). Hence I hope that you can advise me whether this marriage is haraam or not? I hope that you can explain fully.


Answer :

Praise be to Allaah.

We ask Allaah to accept your repentance. Strive to make it a sincere repentance, because the crime of zina is a grave sin which results in many evils. The married man who commits zina deserves to be stoned to death, and there is no greater punishment than that among the hudood punishments, because of the abhorrent and repugnant nature of this crime.

Our advice to you is not to marry this girl, not because marrying her is haraam, but because through this marriage you will become closer to her mother with whom you committed zina, and getting close to her will remind you of that evil sin, and the shaytaan may whisper to you again, and make sin appear attractive to you, so you fall into it. Keeping away from reminders of evil and sin is part of repentance. This is indicated by the hadeeth about the one who killed one hundred people; the scholar told him to leave his village because its people were evil and immoral people. This is part of repenting fully.

With regard to whether it is permissible to marry this girl, there was a difference of opinion among the scholars regarding such cases. Al-Shaafa’i and Maalik – according to one of the two reports narrated from him – said that it is permissible, but Abu Haneefah, Ahmad and Maalik – according to the other report – said that such a marriage is haraam. The more correct is the first view.

Ibn ‘Abd al-Barr said:

They differed concerning a man who commits zina with a woman; is it permissible for him to marry her daughter or mother? Similarly, if he committed zina with a woman, can his son or father marry her? In all these cases, does zina make haraam what a valid marriage or an invalid marriage makes haraam (i.e., makes certain relatives mahrams to whom marriage is forbidden)?

Maalik said in his Muwatta’: Zina with a woman does not make it haraam for the one who commits zina with her to marry her daughter or mother. If a man commits zina with the mother of his wife, his wife does not become haraam to him, rather he should be killed. Zina does not make haraam anything that a permissible marriage makes haraam.

This is the view of Ibn Shihaab al-Zuhri and Rabee’ah; it was also the view of al-Layth ibn Sa’d, al-Shaafa’i, Abu Thawr and Dawood. It was also narrated from Ibn ‘Abbaas, who said concerning that: A haraam deed does not make something permissible haraam.

Ibn al-Qaasim narrated from Maalik something other than what is said in al-Muwatta’. He said: If a man commits zina with the mother of his wife, he must be separated from his wife, and in his view he comes under the ruling of one who has married his wife’s mother and consummated the marriage with her. This is also the view of Abu Haneefah and his companions, and of al-Thawri and al-Awzaa’i, all of whom said that if a man commits zina with his wife’s mother, then his wife becomes haraam for him.

Sahnoon said: The companions of Maalik all disagreed with Ibn al-Qaasim on this matter and they agreed with what it says in al-Muwatta’. Allaah has forbidden the Muslim to marry his wife’s mother or daughter. If a man owns a slave woman and he has intercourse with her, then her mother and daughter also become haraam for him.

Similarly, if his father has intercourse with a woman whom he marries or owns as a slave, they become haraam for the son, and vice versa. This has to do with permissible types of intercourse. And Allaah is the One Whose help we seek.

These fuqaha’ – the ones who were qualified to issue fatwas in the Islamic regions – were unanimously agreed that it is not haraam for a man to marry a woman with whom he committed zina, if it is established that she is not pregnant, so it is more likely that he is permitted to marry her mother or daughter. And Allaah is the source of strength.

Al-Istidhkaar (5/463, 464).

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:

The correct view is that the mother of a woman with whom a man has committed zina is not haraam for the one who did that, and the daughter of the woman with whom he committed zina is not haraam for the one who did that, because Allaah says (interpretation of the meaning):

“All others are lawful”

[al-Nisa’ 4:24]

Allaah did not mention the mother or daughter of a woman with whom zina has been committed as being among those to whom marriage is forbidden, rather He said:

“your wives’ mothers, your stepdaughters under your guardianship, born of your wives to whom you have gone in — but there is no sin on you if you have not gone in them (to marry their daughters),”

[al-Nisa’ 4:23]

It is well known that the woman with whom a man has committed zina is not one of his wives at all. As she is not one of his wives, it is not valid to compare fornication to valid marriage. If he has repented from zina it is permissible for him to marry the mother or daughter of a woman with whom he committed zina. End quote.

Al-Sharh al-Mumti’ (7/38, 39)

Conclusion:

This is a matter concerning which the scholars differed. The correct view is that it is permissible to marry the daughter of a woman with whom one has committed zina so long as she is not one’s own daughter, but our advice to you is not to marry her for two reasons: to be on the safe side, because she is haraam for you according to many of the scholars, and so that your marriage to her will not be a cause of your getting close to her mother and getting in touch with her, which may lead to you going back to that sin from which you have repented. And Allaah knows best.


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Question #83092: Is it Sunnah to say Laa ilaaha ill-Allaah when parting from one’s friend?

Question #83092: Is it Sunnah to say Laa ilaaha ill-Allaah when parting from one’s friend?

Question :

It is the custom among some people when they meet and part for the first one to say when parting, “Laa ilaaha ill-Allaah,” then the other one responds “Muhammad rasool-Allaah.” Is this Sunnah? If it is not, then it is bid’ah?.


Answer :

Praise be to Allaah.

Firstly:

We do not know of any saheeh (sound) or da’eef (weak) hadeeth which speaks of this dhikr when parting or concluding a gathering. Hence persisting in it or believing it to be a dhikr that is prescribed on such occasions is a bid’ah that is be rejected, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does any action that is not in accordance with our affair will have it rejected.” Narrated by Muslim (1718).

The scholars have stated that singling out a particular time or place for an act of worship, or a particular manner in which it is to be done, with no proof from the texts, makes it a kind of bid’ah and innovation, in which case it is called bid’ah idaafiyyah. It is prescribed in principle, but is rejected because of the manner in which it is done. Acts of worship must be prescribed in and of themselves, the manner in which they are done, the time at which they are done and the number of times they are done, because Allaah can only be worshipped in the ways that He has prescribed in His Book or on the lips of the Messenger of Allaah (peace and blessings of Allaah be upon him).

Al-Shaatibi (may Allaah have mercy on him) said: Bid’ah, therefore, refers to a fabricated religious way which competes with the way that is based on sharee’ah, whereby following it is intended to go to extremes in devotion and worship.

That also includes adhering to certain ways and forms of worship, such as reciting dhikr in unison, taking the day of the Prophet’s birthday as a festival, and so on.

It also includes adhering to a specific act of worship at a specific time for which there is no basis in sharee’ah, such as always fasting on the fifteenth of Sha’baan and spending that night in prayer.

End quote from al-I’tisaam (1/37-39).

See also the answer to question no. 82559.

Secondly:

It is prescribed to end a gathering by saying that which was narrated by Abu Dawood (4859) from Abu Barzah al-Aslami (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to say, when he wanted to leave a gathering: “Subhaanaka Allaahumma wa bi hamdika, ashhadu an laa ilaaha illa anta, astaghfiruka wa atoobu ilayk (Glory and praise be to You, O Allaah, I bear witness that there is no god but You, I seek Your forgiveness and I repent to You).” And he said: “It is expiation for whatever happened in that gathering.”

Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

It is also prescribed for one of the people present to recite Soorat al-‘Asr when ending the gathering, because of the report narrated by al-Tabaraani in al-Awsat (5124) from Abu Madeenah al-Daarimi (may Allaah be pleased with him) who was a companion of the Prophet (peace and blessings of Allaah be upon him). He said: When two men of the companions of the Prophet (peace and blessings of Allaah be upon him) met, they would not part until one of them recited “By Al‑‘Asr (the time), Verily, man is in loss” [al-‘Asr] over the other, then one would say salaam to the other. Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (no. 2648).

Look at how people have turned away from a proven Sunnah for the sake of the bid’ahs that they have introduced, confirming the words of the Prophet (peace and blessings of Allaah be upon him): “No people introduce a bid’ah but something equivalent will be taken away from the Sunnah.” Narrated by Ahmad (16522). Al-Haafiz said in al-Fath (13/253): Its isnaad is jayyid.

May Allaah enable us and you to follow the Sunnah and avoid bid’ah.

And Allaah knows best.


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Question #82460: She fell in love with a young man via chat and he wants to marry her and she wants advice

Question #82460: She fell in love with a young man via chat and he wants to marry her and she wants advice

Question :

I am a twenty-year-old girl, and I have fallen in love with a young man via chat. Now he has asked me to let him come and ask my family for my hand in marriage. Is it haraam that I spoke to him in the first place? What should I do? Should I agree to his request or not? Please note that he is a very, very, very decent young man and I am sure of that.


Answer :

Praise be to Allaah.

Yes, you and this young man have done something that is haraam. It was not permissible for you to get to know him, or to speak to him or correspond with him. We have explained the ruling on this action in numerous fatwas. Please see the answers to questions no. 78375, 34841 and 23349.

On the other hand, we do not advise you to marry him, because marriages that start through the internet have been proven to fail. That is for two main reasons:

1 – Because it started with disobedience to Allaah, by corresponding, speaking and exchanging pictures. Whatever starts with disobedience towards Allaah, even if it is based on obedience to Allaah, will never be blessed.

2 – Because it is a cause of each party losing trust in the other. How can the husband trust his wife whom he got to know over the internet when he was a non-mahram, and she spoke to him and corresponded with him? How can he be sure that she will not do the same with others? By the same token, how can she trust him when he got to know her through the internet and did something that is not permissible for him? How can she be sure that he will not do it again with someone else?

Shaykh ‘Abd-Allaah al-Munayyi’ (may Allaah preserve him) said:

This relationship is a sinful relationship, even if it is only by correspondence. Marriage is something that Allaah decrees and guides a person to. “And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). 3. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him” [al-Talaaq 65:2,3]. This sister has to fear Allaah with regard to her chastity, modesty and honour, and to seek good from the sources prescribed in Islam. She should realize that the man who lets himself correspond with a girl who is not his mahram, expressing his love for her, may let himself correspond with other girls, a second time and a third and a fourth and play with their emotions. In addition to that, he will look down upon this girl who has overstepped the mark with regard to her honour and modesty, and has put her chastity in jeopardy. He will never let her be the mother of his children, unless his manhood is lacking. And Allaah is the One Whose help we seek. End quote.

Majmoo’ Fataawa wa Buhooth (4/286, 287)

If married life is devoid of trust between the two parties, then it is doomed to failure. The shaytaan will keep on reminding each of them of those haraam deeds, and the shaytaan will keep pushing them to repeat them. What is to stop them, when they have done that before?

So what you have to do now is end this relationship altogether, repent to Allaah from this haraam deed, and not form any more relationships with men who are not your mahrams.

You must also stop thinking of getting engaged to this young man and marrying him. Such relationships are bound to fail because of the reasons explained above. His religious commitment and character are not good, so how can you and your family agree to him as a husband when he does not have these characteristics which would make him a righteous husband who would establish his household on the basis of obedience to Allaah and raise his sons and daughters to be decent, modest and chaste?

This is what we think, on the basis of a great deal of experience which we have seen. We have presented you with the best of what we know, and have advised you to do that which is in your best interests, both spiritual and worldly.

You have to repent sincerely, end this haraam relationship, persist in doing righteous deeds, and spend your time in useful and beneficial things. We ask Allaah to bless you with a righteous husband and good offspring.

See also the answer to question no. 21933.

And Allaah is the source of strength.


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Question #83287: He has fallen into sin and he is afraid that he may forget knowledge and Qur’aan

Question #83287: He has fallen into sin and he is afraid that he may forget knowledge and Qur’aan


Question :

Does falling into sin mean that one will inevitably forget knowledge and Qur’aan? I fall into sin but I do not persist in it, rather I feel deep regret after falling into sin and I am very afraid that my falling into sin will lead me to forget what knowledge I have acquired. To be very frank, this sin involves looking at haraam things and that which accompanies it, namely masturbation. But by Allaah, I only do that when I am in a state of stress and depression, and I find myself doing that when looking at pictures or videos with which my brothers fill the computer. My problem is that Allaah has blessed me with physical strength and I want very much to get married, but I do not have any money. I fast every Monday and Thursday and three days of every lunar month. I hope that you will reply and not leave me like this .


Answer :

Praise be to Allaah.

Firstly:

Sin has a bad effect on the one who commits it. Ibn al-Qayyim (may Allaah have mercy on him) has mentioned a number of its bad effects, some of which we will mention here:

1- Deprivation of knowledge. Knowledge is a light which Allaah instills in the heart, but sin extinguishes that light. When al-Shaafa’i sat before Maalik and recited to him, he was impressed with what he saw of his deep knowledge, intelligence and understanding, and he said: I see that Allaah has filled your heart with light, so do not extinguish it with the darkness of sin.

2- Deprivation of provision. In the Musnad of Imam Ahmad it is narrated that Thawbaan (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “A man may be deprived of provision because of a sin that he commits.” Also narrated by Ibn Maajah (4022) and classed as hasan by al-Albaani in Saheeh Ibn Maajah.

3- Alienation between the sinner and his Lord, and between him and other people. One of the salaf said: If I disobey Allaah, I see that in the attitude of my mount and my wife.

4- Life becomes difficult for him; he does not try to do anything but he finds the way barred to him or it is very difficult; by the same token, things become easier for the one who fears and obeys Allaah.

5- The sinner finds darkness in his heart, which he senses as he senses the darkness of night. The darkness of sin affects his heart as the darkness of night affects his vision, for obedience is light whilst disobedience is darkness. The more the darkness increases, the greater his confusion becomes, until he falls into innovation, misguidance and things that will doom him to Hell, without realizing it, like a blind man who goes out in the darkness of the night, walking alone. This darkness increases until it appears in his eyes, then it increases until it dominates his face and becomes a “blackness” that is visible to everyone. ‘Abd-Allaah ibn ‘Abbaas said: “Good deeds produce radiance on the face and light in the heart, increased provision, physical strength, and the love of others. Bad deeds produce ‘blackness’ in the face, darkness in the heart, physical weakness, inadequate provision and the hatred of others.”

6- Deprivation of doing acts of worship. Even if a sin is not punished, it prevents a person from doing acts of worship, which are replaced with acts of disobedience, and it blocks the path to other acts of worship, then the sin cuts off the way to a third act of worship and a fourth and so on. So the sin prevents him from doing many acts of worship, each of which would be better for him than this world and everything in it. This is like a man who eats something that causes a lengthy sickness and prevents him from eating food that is better than it. And Allaah is the One Whose help we seek.

7- Sin generates more sin, until it dominates a man and prevents him escaping from it.

8- Sin weakens the heart, reducing its will to do good and increasing its will to sin. It weakens the will to repent until there is no will to repent in the heart at all. This is one of the worst of diseases and the closest to doom.

9- It robs the heart of repugnance towards sin, which then becomes a habit; he does not feel any discomfort at the thought of people seeing him or talking about him.

Secondly:

The fact that you feel under stress and are looking for a way out is a sign of sincerity in sha Allaah, and is the beginning of repentance, by Allaah’s leave.

Each one of us needs to examine himself and sincerely resolve to engage in “jihad al-nafs” against his self that is inclined towards evil, and equip himself with the right “weapons” for that.

We will give you some pointers which we ask Allaah to make beneficial for us and for you:

1- Pray to Allaah (du’aa’) and beseech Him. Remember that Allaah will not let down the one who calls upon Him. Allaah says (interpretation of the meaning): “And your Lord said: “Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)” [Ghaafir 40:60]. Turn to Allaah in supplication and seek out the times and places where du’aa’ is answered, such as when prostrating, in the last hour of the day on Friday, and during the last third of the night when our Lord descends to the lowest heaven and calls out, “Is there anyone who is calling, that I may respond to him? Is there anyone asking for forgiveness, that I may forgive him?” Do not despair of a response, for Allaah is Ever close and responds to the call of the one who is in distress when he calls upon Him, and He grants relief from distress.

2- You should do more acts of worship, as Allaah says (interpretation of the meaning): “Verily, the good deeds remove the evil deeds” [Hood 11:114]. Seek help through prayer, for it is as Allaah says (interpretation of the meaning): “Verily, As‑Salaah (the prayer) prevents from Al‑Fahsha’ (i.e. great sins of every kind, unlawful sexual intercourse) and Al‑Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed)” [al-‘Ankaboot 29:45].

3- You should be keen to increase your knowledge of Allaah, may He be glorified and exalted, by learning His names and attributes, and by thinking about the creation of the heavens and the earth. By doing that, a person will become shy before Allaah. As one of the salaf said: Do not think of the smallness of the sin, rather think of the greatness of the One Whom you have disobeyed.

4- Remember that the path to Paradise is difficult and requires effort and patience. Allaah says (interpretation of the meaning): “As for those who strive hard in Us (Our Cause), We will surely guide them to Our paths (i.e. Allaah’s religion — Islamic Monotheism). And verily, Allaah is with the Muhsinoon (good-doers)” [al-‘Ankaboot 29:69].

5- Think about the benefits of lowering your gaze and make that your motive; that will help to ward off the whisperings of the nafs and the promptings of the shaytaan. These are some of the benefits, which we will list for you so that Allaah may benefit us and you thereby:

· Lowering the gaze is obedience to the command of Allaah, as Allaah says (interpretation of the meaning): “Tell the believing men to lower their gaze (from looking at forbidden things)” [al-Noor 24:30]. Obedience to the command of Allaah leads to the greatest happiness in this world and in the Hereafter.

· It purifies the heart and soul, and one's deeds.

· It prevents the poisoned arrows from having any effect, for a glance is one of the poisoned arrows of the shaytaan.

· The compensation for lowering the gaze is the sweetness of faith in the heart.

· One attains truthful insight by means of which one can distinguish between truth and falsehood.

· It rids the heart of the pain of regret, for the one who lets his gaze wander will always feel regret.

· It fills the heart with happiness, joy and light that is greater than any pleasure derived from looking.

· It frees the heart from being a prisoner of desire, for the true prisoner is the one who is the prisoner of his whims and desires.

6- Keep yourself busy with useful and beneficial things, attending lessons and listening to lectures, for there is nothing more harmful to a person than spare time and being alone.

7- Look for righteous friends who can help you to obey Allaah, for the shaytaan is close to the one who is alone, but he is further away from two, and the wolf only eats the sheep that has strayed from the flock.

8- Avoid the things that provoke desire in you, such as looking at haraam images, for as well as being haraam in and of itself, it also leads to other haraam things.

9- Masturbation is a haraam action, and is not befitting for a decent person. There is a great deal of evidence to show that it is haraam, which you will find in the answer to question no. 329.

Hasten to repent to Allaah, and fear His wrath and anger. Remember that knowledge and righteousness are a blessing from Him, and He may become angry with the one who disobeys Him, and withdraw those blessings from him, as He says (interpretation of the meaning):

“And recite (O Muhammad) to them the story of him to whom We gave Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), but he threw them away; so Shaytaan (Satan) followed him up, and he became of those who went astray”

[al-A’raaf 6:175]

Keep in mind the greatness of Allaah, and remember that He is always watching you, for nothing about you is hidden from Him.

Imagine yourself sitting with your righteous brothers and refraining from sin out of shyness towards them; so do not regard Allaah as the least significant of those who are watching.

The Prophet (peace and blessings of Allaah be upon him) advised a man among his companions, saying: “I advise you to feel shy before Allaah as you feel shy before a righteous man among your people.” Narrated by al-Tabaraani and by al-Bayhaqi in Shu’ab al-Eemaan; classed as saheeh by al-Albaani in Saheeh al-Jaami’ no. 2541.

We ask Allaah to ward off evil from you and to help you to obey Him and please Him.

And Allaah knows best.


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