Tuesday, April 04, 2006

Question #82702: She got to know someone over the phone and he promised to marry her

Question #82702: She got to know someone over the phone and he promised to marry her

Question :

I want to know if what I am doing is halaal or haraam. I got to know a person over the phone and he has promised to marry me, but circumstances dictated that he had to delay this promise. We are still in touch and he says that he knows me well and has seen me, but I have never seen him. I also want to explain that this person is two years younger than me. My question is: is it halaal to remain in touch with him, or is it haraam?.


Answer :

Praise be to Allaah.

We appreciate your question and your keenness to find out what is halaal and what is haraam in such matters concerning which many people are becoming heedless. We praise Allaah for instilling in your heart the awareness of faith which is the reason for your anxiety about this telephone relationship, for the hearts that are truly alive are those that sense the danger of sin and are affected by any damage, whereas hearts that are dead are heedless and feel nothing, as it is said: The dead feel no pain.

The Prophet (peace and blessings of Allaah be upon him) said: “Sin is that which wavers in your heart and which you do not like the people to find out about.” Narrated by Muslim (2553).

Secondly:

For a woman to speak to a man on the phone or otherwise, if it leads to her being tempted or being a source of temptation, it is haraam. That includes speaking of emotional matters such as love and affection, describing oneself, promising to meet and so on, because these are things that lead to immorality, and they are the steps that the shaytaan uses to trap women who are chaste and unaware. The wolf will carry on speaking softly, weaving dreams, making promises and swearing oaths until the woman falls prey to him. How often has honour been violated, how often have the sacred limits been transgressed, how many calamities have been caused, when the first step was a phone call?

Most of these wolves are liars and cheats who do not know the meaning of true love, and they have no intention of honourable marriage. They are only striving for depraved ends, and seeking to please the shaytaan. One of them stated that he does that sometimes for fun, sometimes for the love of power and temptation, and sometimes to feel proud that he entrapped So and so. And Allaah is the One Whose help we seek.

So beware, and save yourself. The most precious things that a woman possesses are her honour, her modesty and her chastity. This evil wolf will not be ashamed to mention his conquests to his friends, and he will say that he said such and such to her, and did such and such to her, until she is mentioned on the lips of the evildoers, and perhaps he may persuade her to meet him, or he will record her voice or take her picture, and use that a means to blackmail her and scare her, and try to get something even worse from her. May Allaah protect you and save you from all evil.

What we have said is not just mere words intended to scare you; rather it is a reference to dozens of stories that have actually happened in modern times, with the widespread availability of phones and chat rooms. They are sad and embarrassing stories that indicate the extent of the hard-heartedness of these playboys, and the weakness of women before their tricks. They clearly point to the greatness of the words of our Lord, may He be glorified and exalted (interpretation of the meaning):

“O you who believe! Follow not the footsteps of Shaytaan (Satan). And whosoever follows the footsteps of Shaytaan (Satan), then, verily, he commands Al‑Fahsha’ [i.e. to commit indecency (illegal sexual intercourse)], and Al‑Munkar [disbelief and polytheism (i.e. to do evil and wicked deeds; and to speak or to do what is forbidden in Islam)]. And had it not been for the Grace of Allaah and His Mercy on you, not one of you would ever have been pure from sins. But Allaah purifies (guides to Islam) whom He wills, and Allaah is All‑Hearer, All‑Knower”

[al-Noor 24:21]

Speaking on the phone may be one of the footsteps of the shaytaan, as may be a look, a smile or soft speech, which affects the one in whose heart is a disease, so he builds it into mountains of dreams and thoughts, which results in hopes, efforts and plots aimed at evil. Allaah says (interpretation of the meaning):

“be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner”

[al-Ahzaab 33:32]

We ask our sister – may Allaah protect her and keep her safe – is a phone conversation between a young man and a young woman free from soft speech, laughter and so on? How can it be otherwise, when they are speaking of marriage and hoping to meet? How can there not be any fitnah (temptation), how can there not be any attachment, how can there not be any hope in the sick heart?

If these plotters say that they want to get married, this is a false claim, because the way to get married is well known and is easily accessible; they are not ignorant of it. But they are running away from it and avoiding it, and they are resorting to the tricks and deceit of the shaytaan. Moreover, if a man desires a woman, it does not mean that he is suitable as a husband for her; he may be inferior to her in all ways, in age, knowledge, status and wealth, which means that he is unacceptable in most cases. How can the desire of an unknown person be a justification for him getting to know a girl and getting carried away with her, speaking to her and making promises of marriage? How can a wise woman consent to forming an attachment to one whose identity and circumstances are unknown, and wish to marry him, and wait for him to come? Perhaps he will not be suitable. Perhaps if she sees him she will prefer spinsterhood to marrying him.

Hasten to put an end to this relationship and regret it, and ask Allaah for forgiveness. Keep yourself busy with things that will benefit you, both religious and worldly. Remember that a good marriage is provision that Allaah gives to a righteous woman. He has promised those who obey Him that He will give them more of His bounty, as He says (interpretation of the meaning):

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

[al-Nahl 16:97]

Do a great deal of acts of worship and du’aa’, and close all doors that may lead to fitnah. Be pure and chaste, so that no evildoer could ever hope to get anywhere near you.

May Allaah help us and you to obey Him and please Him.

And Allaah knows best.


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

Question #82278: He did not pray in congregation because he was afraid that it would delay healing of his feet

Question #82278: He did not pray in congregation because he was afraid that it would delay healing of his feet

Question :

I am a young man and praise be to Allaah, I pray regularly in congregation, But sometimes when my feet get hurt, I put a dressing on my feet and I do not go to the prayer, because I am afraid of the pain being made worse by walking there and back, and I pray at home, because if the problem gets worse, I will have to rest for a longer time, then I will not go to the mosque. What is the ruling on that?.


Answer :

Praise be to Allaah.

May Allaah bless you for your eagerness to pray in congregation. I ask Allaah to make us and you steadfast in obeying Him and to accept it from us and from you.

Yes, sickness is one of the excuses for which one may stay away from prayer in congregation.

It says in al-Mawsoo’ah al-Fiqhiyyah (27/187):

This refers to sickness which makes it difficult to go to the mosque in order to pray in congregation.

Ibn al-Mundhir said: I do not know of any difference of opinion among the scholars concerning the fact that a sick person may stay away from prayer in congregation because of his sickness. When the Prophet (peace and blessings of Allaah be upon him) was sick he stayed away from the mosque and said: “Tell Abu Bakr to lead the people in prayer.” End quote.

The fuqaha’ (may Allaah have mercy on them) have stated that if the sick person is afraid that his recovery may be delayed, then he is excused and the duty of worship is reduced in his case, whether it is prayer, fasting, purification or anything else.

See: al-Insaaf (2/305) and al-Mawsoo’ah al-Fiqhiyyah (14/258).

What counts in such cases is the opinion of a trustworthy doctor, or knowledge of that due to experience.

If a great deal of walking will delay recovery, then there is no sin on you if you do not attend prayers in congregation in the mosque. So long as you pray regularly, you will have the reward of praying in congregation in sha Allaah, because of the hadeeth of Abu Moosa al-Ash’ari (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said: “If a person falls sick or travels, there will be recorded for him the same reward as that for what he did when he was healthy or was at home.” Narrated by al-Bukhaari (2834).

And Allaah knows best.


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

Question #21215: Instilling the love of the Prophet in the heart of a child

Question #21215: Instilling the love of the Prophet in the heart of a child

Question :

How can we develop love of the Prophet SAWS (peace and blessings of Allaah be upon him) in the hearts of our children? I have a young daughter – what can I do with her to achieve this?


Answer :

Praise be to Allaah.

There are a number of ways to instill love of the Prophet SAWS (peace and blessings of Allaah be upon him) in the hearts of our children, such as:

· The parents can tell them the stories that have been narrated of the children of the Sahaabah at the time of the Prophet SAWS (peace and blessings of Allaah be upon him), how they fought those who tried to harm him, how quickly they responded to his call and obeyed his commands, and how they loved that which he loved, and how they memorized the hadeeth of the Prophet (peace and blessings of Allaah be upon him).

· The parents should help her to memorize as much hadeeth as she can of ahaadeeth, and reward her for that… One of the things that was narrated concerning that was the words of al-Zubayri: Maalik ibn Anas had a daughter who memorized his knowledge – i.e. al-Muwatta’. She used to stand behind the door and if a student made a mistake she would knock on the door, and Maalik would be alerted and would correct him. And it was narrated that al-Nadar ibn al-Haarith said: “I heard Ibraaheem ibn Adham say: ‘My father said to me, O my son, seek hadeeth, and every time you hear a hadeeth and memorize it, I will give you a dirham, so I learnt hadeeth in that way.”

· They should teach her – according to her level of understanding – about the life of the Prophet (peace and blessings of Allaah be upon him) and his military campaigns, and the lives of the Sahaabah, both men and women – may Allaah be pleased with them, so that she will grow up loving these noble people, and be influenced by their behaviour, and will be keen to strive and sincere in correcting herself and supporting her religion.

· The Sahaabah and the salaf (early generations) were keen to teach their children about the life of the Prophet (peace and blessings of Allaah be upon him), and they would teach it alongside teaching the Qur’aan, because his seerah is the interpretation of the the meanings of the Qur’aan, as well as stirring up emotions and demonstrating true Islam and having a wondrous effect on the soul. It also carries the meanings of love and jihad to save mankind from misguidance and bring them to guidance, from falsehood to truth, from the darkness of jaahiliyyah to the light of Islam.



When telling their daughter about the life of the Prophet (peace and blessings of Allaah be upon him) and the lives of the male and female Sahaabah (may Allaah be pleased with them), the father and mother must tell her about things that she can relate to, such as the childhood of the Prophet (peace and blessings of Allaah be upon him), some stories about his life with (his wet-nurse) Haleemah al-Sa’diyyah, and how Allaah bestowed goodness and blessings upon Haleemah and her family because of him (peace and blessings of Allaah be upon him), the night of the Hijrah and how Allaah covered the eyes of the mushrikeen, and other stories which demonstrate how Allaah helped him. Thus the girl’s heart will be filled with love for Allaah and love for His Messenger (peace and blessings of Allaah be upon him). It was narrated from ‘Ali (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Train your children to acquire three characteristics: love of your Prophet, love of his family and reading the Qur’aan, for the bearers of the Qur’aan will be in the shade of Allaah on the Day when there will be no shade except His, with His Prophets and His chosen ones.” (Narrated by al-Suyooti in al-Jaami’ al-Sagheer, p. 25; classed as da’eef by al-Albaani in Da’eef al-Jaami’ al-Sagheer, p. 36, no. 251). It would be a good idea if the parents devote a suitable time for teaching the life of the Prophet (peace and blessings of Allaah be upon him) during the daily family lesson, when the children can read about seerah in simplified books, or the father or mother can tell them these stories in a manner that is appropriate to the child’s age.


From Tanshi’at al-Fataat al-Muslimah by Hanaan al-Toori, p. 171 (www.islam-qa.com)

Question #12585: The member of the congregation has to follow his imam with regard to matters that are subject to ijtihaad

Question #12585: The member of the congregation has to follow his imam with regard to matters that are subject to ijtihaad

Question :

Is it correct to join them in this or should we pray witr seperately?.


Answer :

Praise be to Allaah.

Firstly:

It is narrated that the Prophet (peace and blessings of Allaah be upon him) forbade making Witr prayer resemble Maghrib. See question no. 38230.

The scholars differed concerning the case where the imam does something in the prayer that the person praying behind him thinks is not allowed, or if the imam omits to do something that the person praying behind him thinks is obligatory – should he follow him or not?

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) mentioned the scholarly dispute and favoured the view that he should follow the imam so long as the matter is something that is subject to ijtihaad.

He said in al-Fataawa al-Kubra (2/117):

They disputed regarding a case where the imam omits something that the person praying behind him thinks is obligatory, such as if he omits to recite the Basmalah, and the person praying behind him thinks that it is obligatory, or he touches his penis and does not do wudoo’, and the person praying behind him thinks that wudoo’ is obligatory in that case, or he prays wearing tanned leather from an animal that died naturally, and the person praying behind him thinks that tanning does not render the animal skin pure, or he is treated with cupping and does not do wudoo’ after that, and the person praying behind him thinks that one should do wudoo’ after cupping – the definitive correct view is that the prayer of the person who prays behind an imam is valid, even if the imam makes a mistake, because it is narrated in al-Saheeh that the Prophet (peace and blessings of Allaah be upon him) said: “They lead you in prayer and if they get it right, it is for you and for them, and if they make a mistake it is for you and against them.” Similarly if the person praying in congregation follows someone who recites qunoot in Fajr or Witr, he should recite qunoot with him, whether before or after bowing, and if he does not usually recite qunoot, then he should not recite qunoot with him. If the imam thinks that something is mustahabb but the people praying behind him do not think it is mustahabb, and he omits it for the sake of harmony, he has done well. An example of that is Witr: there are three scholarly opinions concerning it:

1 – That it can only be offered as three rak’ahs joined together, like Maghrib, as was the view of some of the people of Iraq;

2 – That it can only be a single rak’ah offered separately from those that come before it, as was the view of some of the people of the Hijaaz;

3 – That both are permissible, as appears to be the view of al-Shaafa’i, Ahmad and others, and this is the correct view.

If these people are of the view that it should be separate from whatever comes before, and if the imam is of the view that it should be separate, but the people praying behind him favour the view that Witr should be like Maghrib, and he goes along with them in the interests of harmony, then he has done well, as the Prophet (peace and blessings of Allaah be upon him) said to ‘Aa’ishah: “Were it not that your people are new in Islam, I would have knocked down the Ka’bah, made its door level with the ground, and I would have given it two doors, one through which the people could enter and another through which they could exit.” But he chose to forego that which he thought was better, so as not to upset the people.

End quote.

He also said in al-Fataawa al-Kubra (2/320):

If the imam does not do something that the person praying behind him thinks is obligatory there are two opinions concerning that. The more correct of them is that the prayer of the person praying behind the imam is valid. This is the view of Maalik and the clearer of the two reports narrated from Ahmad concerning such matters. This is also narrated from al-Shaafa’i, because he used to pray behind the Maalikis who do not recite the Basmalah, but his view is that it is obligatory to recite it. The evidence for that is the report narrated by al-Bukhaari and others, that the Prophet (peace and blessings of Allaah be upon him) said: “They lead you in prayer and if they get it right, it is for you and for them, and if they make a mistake it is for you and against them.” So he said that the imam’s mistake counts against him but not against the one who prays behind him. So if the imam’s view is the correct one in such cases, then there is no dispute; if he is mistaken then his mistake affects him alone. The one who thinks that the person praying behind the imam should not follow him in that says: the person praying behind the imam thinks that his imam’s prayer is invalid. Shaykh al-Islam said: That is not the case, rather he thinks that the imam is praying on the basis of ijtihaad or taqleed; if he gets it right then he will have two rewards and if he gets it wrong he will still have one reward.

End quote.

And he said in al-Ikhtiyaaraat al-Fiqhiyyah (70):

If the imam does something that is forbidden in the eyes of the one who is praying behind him but not in his own eyes, which is a matter that is subject to ijtihaad, then his prayer offered behind him is valid. This is the well-known view narrated from Ahmad. And he said: The reports narrated from Ahmad may appear contradictory but they are not, rather the apparent meaning is that in every case where a person is certain that the imam has made a mistake, then he has to repeat the prayer, and in every case where there is no such certainty, then he should not repeat the prayer. This is what is indicated by the Sunnah and the reports. There is a well-known dispute on this point among the scholars.

So you have to follow the imam, because this is a matter of ijtihaad concerning which the imams differed.

If you can advise the imam and explain the Sunnah to him, with evidence, then this is what you should do.

And Allaah knows best.


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

Question #266: Advising one who does not pray

Question #266: Advising one who does not pray


Question :

I've a friend who likes to pray five times a day, and he likes to advise others to pray. He'll listen to whatever I talk about Islam. Whenever I approach him he'll listen to me and I tell him, why can't you pray? He told me he will, and I have heard this for the past ten to twenty years. One day I call him to pray and he gives excuses. I think that during prayer time his mind goes somewhere else; after that he thinks "why can't I pray?". I am very tired of telling him. I need advice.


Answer :

All Praise be to Allaah.

If your friend is mentally sound, then all you have mentioned about him indicates his disrespect of prayers. If he means what he says, then he would perform his prayers. His claim that he likes prayers is not truthful; if it were, then he would perform them accordingly. In fact, the following verse from the Holy Qur'aan applies to such a recalcitrant and unobservant person (interpretation of the meaning):

"Then there has succeeded them a posterity who have neglected and lost the prayers, and followed their lusts; thus, they will face devastation (on the Day of Judgment, i.e., he will face Hell)." Surat Maryam 19:59.

By completely ceasing to perform prayers, a person is judged to be a kaafir, based on several ahaadeeth of the Prophet (peace be upon him), one of which is:

"The obligation and pact between us and them (the munaafiqeen, the hypocrites) is the prayer, so whoever abandons it has indeed committed kufr (i.e., become a kaafir, a non-believer)." (Tirmidhi, hadeeth #2621, and it is sahih) The meaning here is that the hypocrites are guaranteed their security and immunity from being fought by the Muslims as long as they perform their prayers; if they abandon their prayers, then they are among the kuffaar, and are subject to being fought and killed in the war against them. The Prophet further says, "What is between a person and committing shirk (associating partners with Allaah) and kufr (disbelief) is abandoning the prayer." (Sahih Muslim, #82)

The man in question, accordingly, is to be shunned--no one should eat the meat he slaughters; he is not to marry a Muslimah; he is not to inherit a Muslim relative; he is not allowed to enter Mecca; upon dying he is not entitled to Muslim burial rites such as the washing of the body or the shrouding or the funeral prayer; and his inheritance is to go to the the community fund and not to his inheritors.

Thus, it is incumbent upon you to exert as much effort as possible in advising him and admonishing him concerning the gravity and danger of his crime, and of the punishment of Allaah the Almighty. If he persists and rejects your admonition, then you would not be wrong in abstaining from your friendship with him, until you can solicit help from other friends among those who accept guidance so that you may spend your time with them inviting him to Allaah.


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

Question #26745: People have evidence of the existence of God, and the wisdom behind His creation

Question #26745: People have evidence of the existence of God, and the wisdom behind His creation

Question :

A non muslim friend of mine asked how i will prove existence of god and why has he given us life,and with what purpose. my answer did not satisfy him ,plese tell me what i should tell him?


Answer :

Praise be to Allaah.

My dear Muslim brother, your efforts to call people to Allaah and explain the reality of Allaah’s existence make us very happy. Finding out about Allaah is in tune with the sound fitrah (natural inclinations of man) and with sound reasoning. How many there are who, once the truth becomes clear to them, they hasten to submit to Allaah (enter Islam). If each one of us was to do his duty towards his religion, a great deal of good would be achieved. So we congratulate you, our brother, for undertaking the mission of the Prophets and Messengers, and we give you the glad tidings of the great reward which you are promised, as your Prophet (peace and blessings of Allaah be upon him) said: “If Allaah were to guide one man at your hands, that would be better for you than red camels.” (Narrated by al-Bukhaari, 3/134; Muslim, 4/1872). “Red camels” are the best kind of camels.

Secondly:

With regard to proof of the existence of Allaah, it is obvious to anyone who ponders the matter, and there is no need for a lengthy discussion. When we ponder the matter, we find out that it is divided into three categories: instinctive evidence, tangible evidence and shar’i evidence. We will explain that to you further, in sha Allaah.

1 – Instinctive evidence:

Shaykh Ibn ‘Uthaymeen said:

The instinctive evidence that God exists is the strongest of all evidence for those who are not led astray by the devils. Hence Allaah says (interpretation of the meaning):

“So set you (O Muhammad) your face towards the religion (of pure Islamic Monotheism) Haneef (worship none but Allaah Alone). Allaah’s Fitrah (i.e. Allaah’s Islamic Monotheism) with which He has created mankind” [al-Room 30:30]

Man’s sound nature (fitrah) testifies to the existence of God and man cannot turn away from that unless the devils mislead him; whoever is misled by the devils may not recognize this evidence.”

(From Sharh al-Safaareeniyyah)

Every person feels inside himself that he has a Lord and Creator, and he feels that he is in need of Him; if some major calamity befalls him he turns his hands, eyes and heart towards the heavens, seeking help from his Lord.

2 – Tangible evidence:

This refers to the things that exist in this universe; we see around us things that exist, such as trees, rocks, mankind, the earth, the heavens, seas, rivers…

If it is asked: these things are so many – who created them and is taking care of them?

The answer is that if these things came into being by accident, spontaneously and with no cause, then there is no one who knows how they were created, and that is one possibility. But there is another possibility, which is that these things created themselves and are taking care of themselves. And there is a third possibility, which is that there is Someone Who created them. When we look at these three possibilities, we find that the first and the second are impossible. If we reject the first and the second, then the third must be the one which is correct, which is that these things have a Creator who created them, and that Creator is Allaah. This is what is stated in the Qur’aan, where Allaah says:

“Were they created by nothing? Or were they themselves the creators?

Or did they create the heavens and the earth? Nay, but they have no firm Belief” [al-Toor 52:35]

Moreover, when were these mighty things created? For all these years, who is it that has decreed that they should remain in this world and has granted them the means of abiding?

The answer is, it is Allaah who has given to each thing that which is suited to it and will guarantee its survival. Do you not see the beautiful green plants; when Allaah cuts off their water supply, can they live? No, rather they become dry stalks. If you ponder all things you will find that they are dependent upon Allaah. Were it not for Allaah, nothing would remain.

And Allaah has created everything to do that for which it is suited. So camels, for example, are for riding. Allaah says (interpretation of the meaning):

“Do they not see that We have created for them of what Our Hands have created, the cattle, so that they are their owners.

And We have subdued them unto them so that some of them they have for riding and some they eat” [Yaa-Seen 36:71-72]

Look at the camel and how Allaah has created it strong, with a strong back, so that it can be used for riding and it is able to endure harsh conditions which other animals cannot bear.

If you look at other creatures you will find that they are suited to the purposes for which they were created. Glory be to Allaah.

Examples of tangible evidence include the following:

When calamities befall people this points to the existence of the Creator, for example, when they call upon Allaah and Allaah responds to their prayer; this points to the existence of Allaah. Shaykh Ibn ‘Uthaymeen said: “When the Prophet (peace and blessings of Allaah be upon him) prayed for rain, he said, ‘Allaahumma aghithnaa, Allaahumma aghithnaa (O Allaah, send us rain, O Allaah, send us rain).’ Then a cloud came and it started to rain before he had even come down from the minbar. This points to the existence of the Creator.” (Sharh al-Safaareeniyyah).

3 – Shar’i evidence:

All divinely-revealed laws point to existence of Allaah. Shaykh Ibn ‘Uthaymeen said:

“All the divinely-revealed laws point to the existence of the Creator and to the perfect nature of His knowledge, wisdom and mercy, because these laws must have been prescribed by someone, and that Lawgiver is Allaah.” (From Sharh al-Safaareeniyyah).

With regard to your question: why did Allaah create us?

The answer is: so that we would worship Him, thank Him and remember Him, and do that which He has commanded us. You know that among mankind there are kaafirs and there are Muslims. This is because Allaah wants to test His slaves as to whether they will worship Him or worship others. That is after Allaah has showed the way to everyone. Allaah says (interpretation of the meaning):

“Who has created death and life that He may test you which of you is best in deed” [al-Mulk 67:2]

“And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone)” [al-Dhaariyaat 51:56]

We ask Allaah to enable us and you to do that which He loves and is pleased with, and to do more da’wah and work for the sake of His religion. May Allaah send blessings and peace upon our Prophet Muhammad.


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