Monday, April 03, 2006

Question #31230: There is nothing wrong with laser surgery on the eye to correct weak vision

Question #31230: There is nothing wrong with laser surgery on the eye to correct weak vision

Question :

Is Laser surgery for correction of eyesight weakness forbidden so that one does not have to wear glasses.


Answer :

Praise be to Allaah.

Doing laser surgery to correct weak vision is permissible. And there is nothing wrong with doing it if it is done by an expert and it is thought that the surgery will most likely be successful and will not result in harm or complications that will make the situation worse than before, because Islam forbids doing harm to oneself or to others, as the Prophet (peace and blessings of Allaah be upon him) said, “There should be neither harming nor reciprocating harm.” Sharee’ah does not prevent the Muslim from doing things that will benefit him and enhance his physical faculties using permissible means. Laser surgery is not changing the creation of Allaah. We ask Allaah to keep us, our religious commitment, our health, our children and our wealth safe and sound.

And Allaah knows best.


Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

Question #81977: It is not permissible to congratulate the kuffaar on their festivals in any way whatsoever

Question #81977: It is not permissible to congratulate the kuffaar on their festivals in any way whatsoever

Question :

What is the ruling on eating the food (rice, meat, chicken or cake) that is given to us by a Christian friend that he made for his birthday or for Christmas or the Christian New Year? What is your opinion on congratulating him by saying, “Insha Allaah you will continue to do well this year” so as to avoid saying Kull ‘aam wa antum bi khayr (approx. “season’s greetings”) or “Happy New Year” etc?.


Answer :

Praise be to Allaah.

It is not permissible for a Muslim to eat things that the Jews and Christians make on their festivals, or what they give him as a gift on their festivals, because that is cooperating with them and joining in with them in this evil, as is explained in question no. 12666.

It is not permissible for him to congratulate them on their festivals in any way whatsoever, because that implies approval of their festival and not denouncing them, and helping them to manifest their symbols and propagate their innovation, and sharing their happiness during their festivals, which are innovated festivals that are connected to false beliefs that are not approved of in Islam. See also question no. 47322.

And Allaah knows best.


Islam Q&A (www.islam-qa.com)

Question #83887: Ruling on a debtor leading the prayer

Question #83887: Ruling on a debtor leading the prayer

Question :

Is it permissible for one who is debt to lead the people in prayer?.


Answer :

Praise be to Allaah.

Yes, it is permissible for one who is in debt to lead the people in prayer, if he is fit to lead the prayer, because there is no evidence to suggest that it is not allowed or it is makrooh for a debtor to lead the prayer, unless he is a debtor who is delaying payment when he is able to pay off the debt, but he is delaying it and trying to avoid it. In that case he is ruled to be a faasiq (evildoer) and there is a difference of scholarly opinion concerning the faasiq.

The evidence that it is haraam to delay paying off debts is the words of the Prophet (peace and blessings of Allaah be upon him): “If one who can afford it delays repayment, his honour and punishment become permissible.” Narrated by al-Nasaa’i (4689), Abu Dawood (3628) and Ibn Maajah (2427); classed as hasan by al-Albaani in Saheeh Abi Dawood.

And the Prophet (peace and blessings of Allaah be upon him) said: ““For a rich man to delay repayment is wrongdoing.” Narrated by al-Bukhaari (2287) and Muslim (1564).

Al-Shawkaani (may Allaah have mercy on him) said: There is a difference of opinion as to whether delaying payment when one is rich is a major sin or not. The majority of scholars are of the view that it constitutes fisq (evildoing), but they differed as to whether it makes one a faasiq if done once, or if that depends on whether it is done repeatedly. And is it conditional upon the demand for repayment being made or not?

End quote from Nayl al-Awtaar (5/282).

Among those who regarded it as a major sin was Ibn Hajar al-Haythami in al-Zawaajir ‘an Iqtiraaf al-Kabaa’ir (1/414).

Among the fuqaha’ were those who stated that the testimony of one who delays payment of a debt is to be rejected, as is stated in al-Sharh al-Kabeer ‘ala Matn Khaleel (4/181).

Secondly:

In the answer to question no. 13465 we have explained the difference of opinion among the scholars as to whether it is valid for a faasiq to lead the prayer, but they are agreed that it is makrooh to pray behind him.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The imamas are unanimously agreed that it is makrooh to pray behind a faasiq, but they differed as to whether it is valid. It was said that it is not valid, as was the view of Maalik and Ahmad according to one of the two reports narrated from him. And it was said that it is valid, as was the view of Abu Haneefah, al-Shafaa’i and the other reports narrated from them. But they did not differ concerning the fact that the faasiq should not be appointed as an imam.

End quote from al-Fataawa al-Kubra (2/309).

Conclusion:

If a man is poor and cannot afford to pay off a debt, this does not detract from his religious commitment or good character, and it is not valid to use this as a reason to prevent him from leading the prayers.

But if he is able to pay off the debt but he is delaying it with no excuse and taking too long to pay it off, then he should not be appointed as an imam to lead the Muslims in prayer.

See also the answer to question no. 47884.

And Allaah knows best.


Islam Q&A (www.islam-qa.com)

Question #20368: The eclipse prayer is prescribed when one sees an eclipse, not when one hears news of an eclipse from the astronomers

Question #20368: The eclipse prayer is prescribed when one sees an eclipse, not when one hears news of an eclipse from the astronomers


Question :

Should we offer the eclipse prayer (salaat al-kusoof) based on the announcements of astronomers published in the newspaper? If the eclipse takes place in another country should we pray the eclipse prayer or is it necessary to see the eclipse with the naked eye?.


Answer :

Praise be to Allaah.

There are saheeh ahaadeeth according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) enjoined offering the eclipse prayer and reciting dhikr and du’aa’s when the Muslims see an eclipse of the sun or the moon. The Prophet (peace and blessings of Allaah be upon him) said: “The sun and the moon are two of the signs of Allaah and they do not become eclipsed for the death or birth of anyone. But Allaah sends them to make His slaves fear (Him), so if you see that, then pray and make du’aa’ until it is over.” According to another version he said: “So if you see that, then hasten to remember Allaah and call upon Him and seek His forgiveness.” So he (peace and blessings of Allaah be upon him) connected the command to pray, make du’aa’, remember Allaah and pray for forgiveness to actual sighting of the eclipse and not to the reports of the astronomers.

What all the Muslims must do is adhere to the Sunnah and act in accordance with it, and to beware of everything that is contrary to it.

Hence we know that those who offer the eclipse prayer on the basis of astronomers’ reports are making a mistake and going against the Sunnah.

It should also be noted that it is not prescribed for the people who live in a country where the eclipse is not happening to offer the prayer, because the Messenger (peace and blessings of Allaah be upon him) connected the command to pray etc to actual sighting of the eclipse, not to news from astronomers that an eclipse was going to happen, or to its happening in another country. Allaah says (interpretation of the meaning):

“And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it)”

[al-Hashr 59:7]

“Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow”

[al-Ahzaab 33:21]

When the Prophet (peace and blessings of Allaah be upon him) offered the eclipse prayer, when that happened in Madeenah and the people saw it, Allaah said (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]

It is known that he was the most knowledgeable and most sincere of people, and that he was the one who conveyed the rulings from Allaah. If it was prescribed to offer the eclipse prayer on the basis of astronomers’ reports, or when an eclipse occurs in another region that is only seen by the local inhabitants, then he would have said so and would have guided his ummah to do that. Since he did not say that, rather he said the opposite, and he told his ummah to base their actions on actual sighting of the eclipse, we know from that that this prayer is only prescribed for those who see the eclipse and in whose land it occurs. And Allaah is the Source of strength.


Kitaab Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), 13/30. (www.islam-qa.com)

Question #83274: She owes accumulated zakaah. Can she give it to her brother in monthly instalments?

Question #83274: She owes accumulated zakaah. Can she give it to her brother in monthly instalments?


Question :

For five years I missed paying zakaah on the wealth that I had saved during these years with the intention of buying a house or land, or paying it into a program that would benefit me and my family. Now I am thinking of paying what is due to Allaah and giving the zakaah that I am obliged to give. I worked out the amount that I have to pay, but I am a little confused as to the one to whom I may give it and who has priority? Please note that I have a brother who works and is not poor, but his wages are not enough to meet his daily expenses and to pay for his children’s needs, according to what he says. I thought about a way to give him the money so that he will not lose the money on secondary demands made by his wife and children, as usually happens, which would mean that I would not reach the goal of helping him by giving him zakaah. So I decided to give him a certain amount of money each month until I have paid off what I have to pay. On the other hand, this will also allow me to keep the money that I have saved so that I can achieve what I intended to do when I had saved it up after many years of working and hardship. My question is: is this method of paying zakaah correct, especially since I think that it should not take more than one year to pay off my zakaah, according to this method?.


Answer :

Praise be to Allaah.

Firstly:

It is permissible to give zakaah to one’s brother if he is poor or needy, or is in debt and cannot pay it off. The definition of poor is one who has no income, or he has an income but it is not sufficient for him. So if your brother’s income is not sufficient to meet his needs and those of his children, without being extravagant, then it is permissible to give zakaah to him. But we must beware of being biased with regard to this important obligation. See question no. 21810.

Secondly:

Zakaah must be paid immediately when the hijri year has passed. It is not permissible to delay it unless there is an excuse or a greater interest to be served by doing so, such as if there is no one who is entitled to it or if the money is not available, or one is waiting for a relative who is entitled to it. In such cases it is permissible to delay it for a short while.

Ibn Qudaamah (may Allaah have mercy on him) said: If he delays it – i.e., zakaah – in order to give it to one who is more entitled to it, such as a relative or one who is in great need, if that is for a short time then there is nothing wrong with it, but if it is for a long time, it is not permissible. End quote from al-Mughni (2/290)

Based on this, your delaying zakaah for five years was a mistake. Praise be to Allaah Who has guided you to set matters straight and to resolve to pay it. We ask Him to accept your repentance.

If you have no choice but to give the zakaah in instalments to your brother, because you fear that if you give it to him in one go he will spend it and will be left with no money for the rest of the year, then you can tell him that you have such and such an amount of money, and this money will be a trust that you keep for him with you, and he will have so much each month. If he accepts that, then praise be to Allaah. If he does not accept it, then it is not permissible to delay the zakaah, so give him as much as he needs and give the rest to someone else.

But it should be noted that the money that you keep as a trust for him must be kept and protected by you, it is not permissible for you to benefit from it, because in fact it does not belong to you, rather it has become your brother’s property and you are enjoined to take care of it.

Secondly:

With regard to the coming years for which zakaah is not due yet, you can pay it in advance in the form of regular instalments to your brother or to anyone else, but that is subject to the condition that when the year ends, you work out the zakaah. If you have paid it in full, then praise be to Allaah, but if there is something outstanding, then pay it straight away; it is not permissible for you to delay it. If you have paid more than was due, then this is a voluntary donation on your part, unless you intended that it should be for the following year.

For more information on that, please see question no. 45185.

And Allaah knows best.


Islam Q&A (www.islam-qa.com)

Question #83423: The benefits of drinking camel urine

Question #83423: The benefits of drinking camel urine

Question :

I hope that you can provide me with a scientific answer – if such knowledge is available – about the saheeh hadeeth about drinking camel’s urine. May Allaah reward you.


Answer :

Praise be to Allaah.

The hadeeth referred to by the questioner is a saheeh hadeeth, in which it says that some people came to Madeenah and fell sick. The Prophet (peace and blessings of Allaah be upon him) told them to drink the milk and urine of camels, and they recovered and grew fat. In the story it also says that they apostatized and killed the camel-herder, then the Muslims caught them and executed them. Narrated by al-Bukhaari (2855) and Muslim (1671).

With regard to the health benefits of drinking the milk and urine of camels, they are many, and they are well known to the earlier generations of medical science and they have been proven by modern scientific research.

Ibn al-Qayyim said:

The author of al-Qanoon (the Canon) – i.e. the doctor Ibn Seena (Avicenna) – said:

The most beneficial of urine is the urine of Bedouin camels which are called najeeb. End quote.

Zaad al-Ma’aad (4/47, 48).

In the Emirati newspaper al-Ittihaad (issue no. 11172, Sunday 6 Muharram 1427 AH/5 February 2006) it says:

One of the most important things for which camels are raised is their milk, which is efficacious in treating many illnesses, including hepatitis, and the digestive system in general, various types of cancer and other diseases.

In an article by Dr Ahlaam al-‘Awadi, which was published in al-Da’wah magazine, issue no. 1938, 25 Safar 1425 AH/15 April 2004 CE, about the diseases which can be treated with camel’s milk, as proven by experience, it says that there are many benefits in camel’s milk. There follows some of what was said in the article by Dr. Ahlaam:

Camel’s urine is efficacious in the treatment of skin diseases such as ringworm, tinea and abscesses, sores that may appear on the body and hair, and dry and wet ulcers. Camel’s urine brings the secondary benefits of making the hair lustrous and thick, and removing dandruff from the scalp. Camel’s milk is also beneficial in treating hepatitis, even if it has reached an advanced stage where medicine is unable to treat it. End quote.

In the al-Jazeerah al-Sa’oodiyyah newspaper (issue no. 10132, Rabee’ al-Awwal 1421 AH) there is a quotation from the book Al-Ibl Asraar wa i’jaaz (The camel: secrets and wonders) by Darmaan ibn ‘Abd al-‘Azeez Aal Darmaan and Sanad ibn Mutlaq al-Subay’i:

As for camel’s urine, the book suggests that it has numerous uses which are beneficial for man. This is indicated by the Prophetic texts and confirmed by modern science … Scientific experiments have proven that camel’s urine has a lethal effect on the germs that cause many diseases.

Among the uses of camel’s urine, many women use it to wash their hair, to make it longer, and to make it lighter and more lustrous. Camel’s urine is also efficacious in the treatment of swelling of the liver and other diseases such as abscesses, sores that appear on the body and toothache, and for washing eyes. End quote.

Prof. Dr. ‘Abd al-Fattaah Mahmoud Idrees says: With regard to the benefits of camel’s urine in treating disease, Ibn Seena said in his Qanoon: The most beneficial of urine is the urine of the Bedouin camels known as najeeb. Camel’s urine is beneficial in treating al-hazaaz, and it was said that al-hazzaz is a pain in the heart caused by anger and so on. Camel’s urine, especially the urine of a young she-camel – is used as a cleansing substance to wash wounds and sores, to make the hair grow, to strengthen and thicken it and to prevent it falling out, and it is used to treat diseases of the scalp and dandruff. In a Master’s thesis by an engineer in applied chemistry, Muhammad Awhaaj Muhammad, that was submitted to the faculty of applied chemistry in the al-Jazeerah university in Sudan, and approved by the Dean of science and postgraduate studies in the university in November 1998 CE, entitled A Study of the Chemical Composition and Some Medical Uses of the Urine of Arabian Camels, Muhammad Awhaaj says:

Laboratory tests indicate that camel’s urine contains high levels of potassium, albuminous proteins, and small amounts of uric acid, sodium and creatine.

In this study, he explained that what prompted him to study the medicinal properties of camel’s urine was what he had seen of some tribesmen drinking this urine whenever they suffered digestion problems. He sought the help of some doctors in studying camel’s urine. They brought a number of patients and prescribed this urine for them, for a period of two months. Their bodies recovered from what they had been suffering from, which proves the efficacy of camel’s urine in treating some diseases of the digestive system.

It also proves that this urine is useful in preventing hair loss. He says:

Camel’s urine acts as a slow-acting diuretic, but it does not deplete potassium and other salts as other diuretics do, because camel’s urine contains a high level of potassium and proteins. It has also been proven to be effective against some types of bacteria and viruses. It brought about an improvement in the condition of twenty-five patients who used camel’s urine for dropsy, without disrupting their potassium levels. Two of them were cured of liver pain, and their liver function was restored to normal levels, as well as the tissue of the liver being improved. One of the medicines used to treat blood clots is a compound called Fibrinoltics which works by changing a substance in the body from its inactive form, Plasminogen, to its active form, Plasmin, in order to dissolve the substance that causes clotting, Fibrin. One of the components of this compound is called Urokinase, which is produced by the kidneys or from the urine, as indicated by the name “uro”.

The dean of the Faculty of Medical Science in the Sudanese al-Jazeerah university, Professor Ahmad ‘Abd-Allaah Ahmadaani, has discovered a practical way of using camel’s urine to treat dropsy and swelling in the liver. Its success has been proven in treating those who are affected by these diseases. He said in a seminar organized by the al-Jazeerah University:

The experiment began by giving each patient a daily dose of camel’s urine mixed with camel’s milk to make it palatable. Fifteen days after the beginning of the experiment, the patients’ stomachs grew smaller and went back to their normal size.

He said that he examined the patients’ livers with ultrasound before the study began, and he found out that the livers of fifteen out of the twenty-five were in a cirrhotic state, and some of them had developed cirrhosis of the liver as the result of bilharzia. All of the patients responded to treatment with camel’s urine, and some of them continued, by their own choice, to drink a dose of camel’s urine every day for a further two months. At the end of that time, they were all found to have been cured of cirrhosis of the liver. He said: Camel’s urine contains a large amount of potassium, as well as albumen and magnesium, because the camel only drinks four times during the summer and once during the winter, which makes it retain water in its body so as to preserve the sodium, and the sodium causes it not to urinate a great deal, because it keeps the water in its body.

He explained that dropsy results from a deficiency of albumen or potassium, and the urine of camels in rich in both of these.

He suggested that the best type of camels for using the urine as a remedy are young camels.

Dr. Ahlaam al-‘Awadi, a specialist in microbiology in the Kingdom of Saudi Arabia, supervised some scientific papers that dealt with her discoveries in the usage of camel’s urine for medical treatment, such as the papers by ‘Awaatif al-Jadeedi and Manaal al-Qattaan. During her supervision of the paper by Manaal al-Qattaan, she succeeded in confirming the effectiveness of using a preparation made from camel’s urine which was the first antibiotic produced in this manner anywhere in the world. Concerning the features of this new product, Dr. Ahlaam said:

It is not costly, and it is easy to manufacture. It can be used to treat skin diseases such as eczema, allergies, sores, burns, acne, nail infections, cancer, hepatitis and dropsy with no harmful side effects.

And she said:

Camel’s urine contains a number of healing factors such as antibiotics (bacteria that are present in it, salts and urea). The camel possesses an immune system that is highly equipped to combat funguses, bacteria and viruses, because it contains antibodies. It may also be used to treat blood clots and fibrinolytics may be derived from it, and it may be used to treat dropsy (which is caused by a deficiency in albumen and potassium, as camel’s urine is rich in both). Camel’s urine may also provide a remedy for abdominal complaints, especially those of the stomach and intestines, as well as asthma and shortness of breath. It caused a noticeable reduction in patients’ sugar levels. It is a remedy for low libido, and it aids in bone growth in children and in strengthening the heart muscles. It may be used as a cleansing agent for cleaning wounds and sores, especially the urine of young she-camels. It also helps the hair to grow and become strong and thick, and it helps to prevent hair loss and baldness, and can be used to treat dandruff. Camel’s urine may also be used to combat disease by using bacteria extracted from it. It was used to treat a girl who was suffering from an infection behind the ear, that was accompanied by pus weeping from it and painful cracks and sores. It was also used to treat a girl who was unable to extend the fingers of her hands because of the presence of so many cracks and sores, and whose face was almost black with pimples. Dr. Ahlaam said:

Camel’s urine may also be used to treat the digestive system and to treat some cases of cancer. She stated that the research that she had undertaken on camel’s urine proved that it was effective in destroying micro-organisms such as fungus, yeast and bacteria.

Dr. Rahmah al-‘Ulyaani, who is also from Saudi Arabia, carried out tests on rabbits infected with bacteria in the colon. She treated each group of rabbits with a different kind of medicine, including camel’s urine. There was a noticeable regression in the rabbits that were treated with other medicines, except for camel’s urine, which brought about a clear improvement.

Majallat al-Jundi al-Muslim, issue no. 118, 20 Dhu’l-Qa’dah 1425 AH; 1 January 2005 CE.

Allaah calls upon us to ponder the creation of the camel, as He says (interpretation of the meaning):

“Do they not look at the camels, how they are created?”

[al-Ghaashiyah 88:17]

This pondering is not limited to the outward form of the camel, or even to the inner workings of its body, rather it also includes that which we have discussed here, which is the benefits of the urine and milk of the camel. Modern scientific research is still discovering for us many of the wonders of this creature.

And Allaah knows best.


Islam Q&A (www.islam-qa.com)

Question #10834: April Fool

Question #10834: April Fool

Question :

In some foreign countries – kaafir countries – there is the well-known custom of April Fool, which happens of the first day of April. Some Muslims are imitating them in this, thinking that it is permissible to tell lies on this day… what is your opinion on this belief and on this custom?


Answer :

Praise be to Allaah.

Lying is not permissible at all, at any time. And it is not permissible to imitate the kuffaar and to be like them, on this day or on any other, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.”


From the fatwaas of Shaykh Saalih Fawzaan in al-Shaqaa’iq magazine, no. 32, Safar (www.islam-qa.com)

Question #82326: She has made up the prayers that she missed when she was younger and wants to carry on making them up

Question #82326: She has made up the prayers that she missed when she was younger and wants to carry on making them up


Question :

My mother did not pray for several years when she was young, and when she heard from one of the shaykhs that it is obligatory to make up missed prayers, she regretted it and repented, and she promised Allaah that she would make up the prayers that she had missed so long as she lived. In fact she has fulfilled her promise and has made up for all the years during which she did not pray. But she says to us: “I have to keep on praying because I said when I made a promise to my Lord, ‘as long as I live’ and I am still alive.” She offers the obligatory prayers and not the naafil prayers, although she knows that she hads offered all the prayers that she missed. Is what she is doing correct? Is it regarded as a vow?.


Answer :

Praise be to Allaah.

The majority of fuqaha’ are of the view that the one who does not pray for a while after he reaches puberty has to make up the prayers that he missed. If he does not know how many prayers he missed, then he should do what he thinks is most likely the number of prayers that he missed.

It should be noted that the prayers that she missed when she was young, before reaching puberty, do not have to be made up, because she was not accountable at that time.

Some scholars are of the view that whoever deliberately misses prayers does not have to make them up; all he has to do is repent and do good deeds in the future.

See the answers to questions no. 7969 and 72216.

Anyway, what is required of your mother is to seek forgiveness a great deal, repent and do naafil deeds in the hope that Allaah will accept her repentance. Allaah says (interpretation of the meaning):

“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)”

[Ta-Ha 20:82]

With regard to her saying that she made a promise to Allaah to make up the missed prayers for as long as she lives, this is a vow to make up the prayers that she missed, and she has done that and fulfilled that vow. So she does not have to continue making up prayers that she has in fact made up, because a prayer can only be made up once.

As for her saying “as long as I am still alive”, it seems that what is meant by this expression is that she will continue to fulfil her vow as long as she is still alive, and she will never stop making up prayers because of sickness, being busy or any other reason that may distract her from praying.

If she wants to carry on praying, this is a good deed that was encouraged by the Messenger (peace and blessings of Allaah be upon him) when he said: “Prayer is the best thing prescribed, so whoever can offer a great deal of it let him do so” (narrated by al-Tabaraani in Saheeh al-Jaami’ (3870)) – so long as that is done with the intention of offering naafil prayers, not with the intention of making up missed prayers.

And Allaah knows best.


Islam Q&A (www.islam-qa.com)

Question #84018: Studying Islamic knowledge (sharee’ah sciences) in order to get a certificate and a job

Question #84018: Studying Islamic knowledge (sharee’ah sciences) in order to get a certificate and a job

Question :

What is your opinion on someone who gets a university certificate in sharee’ah sciences and his motive is to get a job? Is that included in the hadeeth which contains a warning or will repentance erase that from him? If he gets a job using this certificate, are his earnings from that haraam?.


Answer :

Praise be to Allaah.

One should have a good intention when seeking knowledge, and should seek it with the aim of attaining Allaah’s pleasure by doing so. He should intend to rid himself and others of ignorance. If he strives to obtain a certificate for the sake of getting a job, there is no sin in that, and he should intend to use this job to help him to obey Allaah and serve the Muslims.

But if his motive is limited only to getting the job for the sake of getting a salary or position and other worldly interests, and he does not intend to use it to help him obey Allaah and serve the Muslims, or any other good intentions, then he is in grave danger and is included in the stern warning that is narrated in the hadeeth in which the Messenger (peace and blessings of Allaah be upon him) said: “Whoever acquires knowledge which should be sought for the sake of Allaah, but he only learns it in order to attain some worldly goal, he will not smell the fragrance of Paradise on the Day of Resurrection.” Narrated by Abu Dawood (3664). Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

He has to correct his intention, and repent to Allaah, for repentance erases the sins that came before it. The Prophet (peace and blessings of Allaah be upon him) said: “The one who repents from sin is like one who did not sin at all.” Narrated by Ibn Maajah (4250); classed as hasan by al-Albaani in Saheeh Ibn Maajah.

As for the earnings that come from the job he gets with this certificate, it seems that there is nothing wrong with them, so long as the work that he does is permissible.

The Standing Committee was asked: Is it permissible to undertake religious studies in order to get a certificate?

They replied: There is nothing wrong with studying in order to get a certificate, but he must strive to ensure that his intention in studying is for the sake of Allaah alone, and that getting the certificate will help him to obey Allaah and His Messenger and serve the Muslims.

End quote from Fataawa al-Lajnah al-Daa’imah (12/103).

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Some seekers of shar’i knowledge feel awkward about their seeking knowledge and a certificate. How can the seeker of knowledge rid himself of this awkwardness.

He replied:

That may be answered in several ways:

1 – They should not seek the certificate for its own sake, rather they should use these certificates as a means to work in fields that will benefit people, because jobs nowadays are based on certification, and people usually cannot benefit people except through this means. Thus the intention will become sound.

2 – The one who is seeking knowledge may not find it anywhere except in these colleges, so he may enter them with the intention of seeking knowledge, and it does not matter if he gets any certificates after that.

3 – If a person intends to attain two types of goodness at the same time – goodness in this world and goodness in the Hereafter, there is nothing wrong with that, because Allaah says (interpretation of the meaning):

“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. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things”

[al-Talaaq 65:2-3]

This is an encouragement to fear Allaah with regard to worldly affairs.

If it is said: If a person seeks some worldly goal in his work, how can it be said that he is sincere?

The answer is that if he is sincere in his worship and does not intend to show off or seek people’s praise for his worship, rather he is seeking some material benefit from this worship, then he is not like one who shows off and tries to draw closer to people by doing something that should be done only in order to draw closer to Allaah, wanting them to praise him for it. However, his seeking this material gain could detract from his sincerity and could become a kind of shirk, and his status could become lower than that of one who seeks the Hereafter only.

I would like to take this opportunity to point out that when some people speak about the benefits of acts of worship they speak only of worldly benefits. For example, they say that prayer is a kind of exercise and calms the nerves, and the fasting helps to remove toxins and organize one’s eating. We should not make worldly benefits the be-all and end-all, because that will lead to a weakening of sincerity and failure to seek the Hereafter. Hence Allaah stated the reason for fasting in His Book, namely that it beings about taqwa (piety, fear of Allaah). The religious benefits are what really matter, and the worldly benefits are secondary. When we speak to the common people we should tell them about the religious aspects, and when we speak to those who are not convinced by anything but material matters we should tell them about both the religious and worldly aspects. For each there is a time and a place. End quote from al-‘Ilm by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).

And Allaah knows best.


Islam Q&A (www.islam-qa.com)

Question #31216: The evil eye may be given by the kaafirs

Question #31216: The evil eye may be given by the kaafirs

Question :

Can the disbelievers give you evil eye?


Answer :

Praise be to Allaah.

Yes, the evil eye may be given by a kaafir. The evidence for that is the aayah (interpretation of the meaning):

“And verily, those who disbelieve would almost make you slip with their eyes (through hatred) when they hear the Reminder (the Qur’aan)…”

[al-Qalam 68:51]

Al-Saddi said: “[This means] they would harm you with their eyes (evil eye).” Tafseer al-Baghawi, 8/202.

This is also indicated by the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “The (evil) eye is real.” Narrated by al-Bukhaari, 5740; Muslim, 2187.


Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

Question #77430: When should the prostration of forgetfulness be done, and what should be said in it?

Question #77430: When should the prostration of forgetfulness be done, and what should be said in it?

Question :

I would like to ask about how the prostration of forgetfulness is to be done in the case of omitting or adding something in the prayer. If the prostration of forgetfulness comes after the tasleem, should the worshipper repeat the tashahhud or not?
Should he say Subhaana Rabbiyal-A’la (Glory be to my Lord most High) during the prostration of forgetfulness? Or are there other dhikrs that can be said in the prostration of forgetfulness?
If the worshipper forgets to say the first tashahhud, does he have to do the prostration of forgetfulness or not?.


Answer :

Praise be to Allaah.

Firstly:

With regard to when the prostration of forgetfulness should be done, before or after the salaam, there is a great difference of opinion among the scholars. The most correct view is that if a person does something extra in the prayer by mistake, the prostration must be done after the salaam, and if he omits something then he should do the prostration before the salaam. If he is not sure then it is subject to further discussion. If one thing seems more likely to him than the other then he should do the prostration after the salaam, and if neither seems more likely then he should do the prostration before the salaam. This has been discussed in the answer to question no. 12527.

Secondly:

It says in Fataawa al-Lajnah al-Daa’imah (8/7):

The first tashahhud in the prayer is one of the obligatory parts of prayer, according to the more correct of the two scholarly views, because the Prophet (peace and blessings of Allaah be upon him) used to do it and he said: “Pray as you have seen me praying.” If he omitted it by mistake, he should prostrate because of forgetting, and if he omitted it deliberately, then his prayer is invalid. The one who omitted it by mistake can make up for it by doing the prostration of forgetfulness before the salaam. End quote.

Thirdly:

It is not prescribed to repeat the tashahhud after the prostration of forgetfulness, whether it comes before or after the salaam. This has been discussed in the answer to question no. 7895.

Fourthly:

The prostration of forgetfulness is to be done like the prostration in prayer, so one should prostrate on seven bones as in the prostration of prayer, and remember Allaah by reciting the well-known dhikr (Subhaana Rabbiyal-A’la (Glory be to my Lord most High)) and saying between the two prostrations Rabb ighfir li, Rabb ighfir li (Lord forgive me, Lord forgive me). There is no special dhikr for the prostration of forgetfulness. This is what has been stated by the scholars.

Al-Mardaawi said in al-Insaaf (2/159):

The prostration of forgetfulness, what is said during it and after rising from it are the same as the prostration in prayer. End quote.

Al-Ramli said in Nihaayat al-Muhtaaj (2/88):

The manner in which it (i.e., the prostration of forgetfulness) is done is the same as the prostration in prayer, with regard to its obligatory duties and recommended parts, such as placing the forehead on the ground, being at ease in the posture, and iftiraash (sitting on the left thigh with the right foot upwards and its toes pointed towards the qiblah) when sitting in between them. End quote.

Some fuqaha’ regard it as mustahabb to say Subhaana man la yas-hu wa laa yanaam (Glory be to the One Who does not forget or sleep) during the prostration of forgetfulness but there is not evidence for this. What is prescribed is to limit oneself to the dhikr that is said when prostrating during prayer, and not to recite any other dhikr.

Other scholarly comments are quoted in the answer to question no. 39399.

And Allaah knows best.


Islam Q&A (www.islam-qa.com)

Question #82720: His boss gave him the choice between reducing his beard or leaving the job

Question #82720: His boss gave him the choice between reducing his beard or leaving the job


Question :

I work in a company and the boss asked me to reduce my beard (not shave it off) or leave the job. He always lets me pray in the mosque at the times of prayer. What is the ruling on reducing my beard?.


Answer :

Praise be to Allaah.

Firstly:

Shaving the beard is haraam, as is shortening it and reducing it, because of the evidence which shows that it is obligatory to leave it alone and let it grow.

It says in Fataawa al-Lajnah al-Daa’imah (5/133): Shaving the beard is haraam because of the saheeh ahaadeeth and reports that have been narrated concerning that, and because of the general meaning of the texts that forbid resembling the kuffaar, including the hadeeth of Ibn ‘Umar, which says that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Be different from the mushrikeen; let your beards grow and trim your moustaches.” According to another report: “trim your moustaches and let your beards grow.” And there are other, similar ahaadeeth. Letting the beard grow means leaving it as it is and not shaving it, or plucking or cutting any part of it. Ibn Hazm narrated that there was scholarly consensus that trimming the moustache and letting the beard grow is obligatory, and he quoted as evidence a number of ahaadeeth, including the hadeeth of Ibn ‘Umar (may Allaah be pleased with him) quoted above, and the hadeeth of Zayd ibn Arqam, according to which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not trim his moustache is not one of us.” Classed as saheeh by al-Tirmidhi. It says in al-Furoo’: According to our companions – the Hanbalis – this indicates that it is haraam.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The Qur’aan, Sunnah and scholarly consensus indicate that we are commanded to be different from the kuffaar and that it is forbidden to resemble them in general terms, because resembling them outwardly may cause us to resemble them in attitude and doing blameworthy deeds and even in beliefs. It generates love and friendship inwardly, just as inward love generates outward resemblance. Al-Tirmidhi narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “He is not one of us who imitates people other than us; do not imitate the Jews and the Christians.” According to another report: “Whoever imitates a people is one of them.” Narrated by Imam Ahmad. And ‘Umar ibn al-Khattaab rejected the testimony of a man who plucked his beard.

Imam Ibn ‘Abd al-Barr said in al-Tamheed: It is haraam to shave the beard, and no one does that but effeminate men, meaning those who imitate women. The Prophet (peace and blessings of Allaah be upon him) had a thick beard, as was narrated by Muslim from Jaabir and in other reports. And it is not permissible to remove anything from it because of the general meaning of the evidence that shows that that is not allowed. End quote.

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: What is the ruling on one who makes the ends of his beard even?

He said: What is required is to leave the beard alone and let it grow, and not to do anything to it, because it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “Trim the moustache and let the beard grow; be different from the mushrikeen.” Saheeh – agreed upon. Narrated from Ibn ‘Umar (may Allaah be pleased with him). And al-Bukhaari (may Allaah have mercy on him) narrated in his Saheeh from Ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Trim the moustache and let the beard grow; be different from the mushrikeen.” Muslim narrated in his Saheeh from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Cut the moustache and let the beard grow; be different from the Magians.”

All these ahaadeeth indicate that it is obligatory to leave the beard alone and let it grow, and to trim the moustache. This is what is prescribed in Islam, and this is what is obligatory, as taught and enjoined by the Prophet (peace and blessings of Allaah be upon him). This is following the example of the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them), and differing from the mushrikeen, and avoiding resembling them or resembling women.

With regard to the report narrated by al-Tirmidhi (may Allaah have mercy on him) which says that the Prophet (peace and blessings of Allaah be upon him) used to remove something from the length and breadth of his beard, this is a false report according to the scholars, and it is not a saheeh report from the Prophet (peace and blessings of Allaah be upon him). Some people insisted on using this hadeeth as evidence, but it is not a saheeh report, because its isnaad includes ‘Umar ibn Haroon al-Balkhi, who is accused of lying.

So it is not permissible for a believer to follow this false hadeeth, or to use as a concession that which was said by some scholars, for the Sunnah is binding upon us all, and Allaah says (interpretation of the meaning):

“He who obeys the Messenger (Muhammad), has indeed obeyed Allaah”

[al-Nisa’ 4:80]

“Say: Obey Allaah and obey the Messenger, but if you turn away, he (Messenger Muhammad) is only responsible for the duty placed on him (i.e. to convey Allaah’s Message) and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger’s duty is only to convey (the message) in a clear way (i.e. to preach in a plain way)”

[al-Noor 24:54]

“O you who believe! Obey Allaah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination”

[al-Nisa’ 4:59]

And Allaah is the Source of strength. End quote from Majmoo’ Fataawa al-Shaykh ibn Baaz (4/443).

Secondly:

It is not permissible for your boss to order you to reduce your beard, because this is an order to commit sin, as explained above, and you have no right to obey him. Rather what you must do is be patient and explain the shar’i ruling to him. If he insists on his opinion, and letting your beard grow means that you will lose your job, it depends on your situation and your work. If you can find another job, then leave this one, seeking the pleasure of Allaah. If you cannot find another job, then we hope that you will be forgiven if you reduce your beard, because the scholars have stated that it is permissible to do a haraam action in causes of necessity and extreme need, so long as you limit yourself to the minimum of reducing it that will please your boss. Allaah says (interpretation of the meaning):

“So keep your duty to Allaah and fear Him as much as you can”

[al-Taghaabun 64:16]

See also question no. 70319.

And Allaah knows best.


Islam Q&A (www.islam-qa.com)

Question #21980: Commission

Question #21980: Commission

Question :

I took a customer to a factory or store to buy a product, and the owner of the factory or store gave me a commission for bringing him a customer. Is this money (the commission) permissible?
If the owner of the factory adds a specific amount for each piece that the customer takes, and I take this extra amount in return for the customer buying this product, is that permissible? If it is not permissible then what is the kind of commission that is permissible?


Answer :

Praise be to Allaah.

If the factory-owner or shopkeeper gives you part of the money from each product that is sold through you, in payment for your efforts to find him customers, and this money is not added to the price of the product and that does not cause problems to others who sell the same product, and this factory or store sells it for the same price as others, then this is permissible and there is nothing wrong with it.

But if this money that you take from the owner of the factory or store is added to the price paid by the purchaser, it is not permissible for you to take it and it is not permissible for the vendor to do that, because this is harming the purchaser by making him pay a higher price.

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


Fataawa al-Lajnah al-Daa’imah, 13/130 (www.islam-qa.com)

Question #84271: It is mustahabb to fast the first eight days of Dhu’l-Hijjah for pilgrims and others

Question #84271: It is mustahabb to fast the first eight days of Dhu’l-Hijjah for pilgrims and others


Question :

What is the ruling on fasting on the first eight days of Dhu’l-Hijjah for the pilgrims? I know that it is makrooh for them to fast on the Day of ‘Arafah.


Answer :

Praise be to Allaah.

Fasting on the first eight days of Dhu’l-Hijjah is mustahabb for pilgrims and others, because the Prophet (peace and blessings of Allaah be upon him) said: “There are no days in which good deeds are more beloved to Allaah than these ten days.” They said: O Messenger of Allaah, not even jihad for the sake of Allaah? The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Not even jihad for the sake of Allaah, unless a man goes out with his self and his wealth and comes back with neither.” Narrated by al-Bukhaari (969) and al-Tirmidhi (757), from the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him).

It says in al-Mawsoo’ah al-Fiqhiyyah (28/91): The fuqaha’ are unanimously agreed that it is mustahabb to fast during the first eight days of Dhu’l-Hijjah, before the day of ‘Arafah. The Maalikis and Shaafa’is stated that it is Sunnah to fast on these days for the pilgrim too. End quote.

It says in Nihaayat al-Muhtaaj (3/207): It is Sunnah to fast the eight days before the day of ‘Arafah, as is stated in al-Rawdah, and that applies equally to pilgrims and others, but it is not Sunnah for the pilgrim to fast on the day of ‘Arafah, rather it is mustahabb for him not to fast then, even if he is able for it, following the example of the Messenger (peace and blessings of Allaah be upon him), and so that he will have more strength for du’aa’. End quote.

And Allaah knows best.


Islam Q&A (www.islam-qa.com)

Question #78966: He insists that his wife go out to pray ‘Isha’ and Taraweeh whilst he stays with his daughter

Question #78966: He insists that his wife go out to pray ‘Isha’ and Taraweeh whilst he stays with his daughter

Question :

My husband insists that I should pray Taraweeh whilst he stays with our daughter. After he insisted I went and prayed, and he stayed with her. What is the ruling on my prayer and on his staying with her? Please note that he did not pray ‘Isha’ in congregation because he stayed with the child.


Answer :

Praise be to Allaah.

Firstly:

Prayer in congregation in the mosque is obligatory for men according to the more correct of the two scholarly opinions, because of a great deal of evidence to that effect, which has been quoted in the answer to question no. 120.

Taraweeh prayer is a confirmed Sunnah (Sunnah mu’akkadah), and men should offer it in congregation in the mosque. This has been explained in the answer to question no. 45781.

Secondly:

It is better for a woman to pray in her home than in the mosque, because the Prophet (peace and blessings of Allaah be upon him) said: “Do not prevent your womenfolk from coming to the mosques, although their houses are better for them.” Narrated by Abu Dawood (567); classed as saheeh by al-Albaani in Saheeh Abi Dawood.

And the Prophet (peace and blessings of Allaah be upon him) said: “A woman’s prayer in her house is better than her prayer in her yard, and her prayer in her chamber is better than her prayer in her house.” Narrated by Abu Dawood (570); classed as saheeh by al-Albaani in Saheeh Abi Dawood.

This is general in meaning and includes Taraweeh prayer and other prayers. Please see question no. 3457.

Based on this, what your husband did is strange, because he forsook an obligatory duty, which is praying ‘Isha’ in congregation in the mosque, then he forsook a Sunnah which should not be neglected, namely praying Taraweeh in congregation in the mosque. All of that was so that you could do something that at the most is permissible and is not obligatory or mustahabb.

But perhaps he does not know that it is obligatory to pray in congregation, and he did that to honour you. May Allaah reward him with good for his kind treatment of you, but he should not do that again in the future. He can treat you kindly by enabling you to pray at home and keeping distractions from the children etc away from you.

We ask Allaah to guide us and you.

And Allaah knows best.


Islam Q&A (www.islam-qa.com)