Question #69965: Should he obey his father and shave people’s beards in his shop?

Question #69965: Should he obey his father and shave people’s beards in his shop?

Question :

I work in a barber shop, and this shop is owned by my father. I have a brother whom Allaah has blessed with guidance and he works with me in the shop. Now he is married and he is refusing to shave the customers’ beards because he thinks that this is forbidden in Islam, and that the money that he gets for shaving beards is haraam. I am single and am still living with my father. I used to refuse to shave customers’ beards at first, but my father put pressure on me and closed the shop. I do not have any other work My brother who insists on not shaving people’s beards is not suffering any pressure from my father because he lives in a different house, but I have the burden of preparing myself for marriage and I have some debts that I am paying off in instalments, so I went back to shaving beards, even though I hate it, so that my father would open the shop again. What should I do?.


Answer :

Praise be to Allaah.

In the answer to question no. 1190 and 8196 we have explained that it is haraam to shave the beard and that it is haraam to help someone else to do so, whether that is by opening a shop for shaving beards or otherwise.

Obeying and honouring one’s parents is obligatory, but there is no obedience to any created being if it involves disobedience towards the Creator, as the Prophet (peace and blessings of Allaah be upon him) said: “There is no obedience if it involves disobedience towards Allaah.” Narrated by al-Bukhaari (6830) and Muslim (1840). Based on this, it is not permissible to open a shop for shaving beards. You could limit yourself to shaving heads, cutting hair and trimming moustaches, without touching people’s beards. In this way you can combine two things: opening the shop and not falling into haraam.

Your father should realize that earning a living must be done in accordance with sharee’ah, and that Allaah will bless a small amount of halaal income whereas He will erase the blessing from a large amount of haraam. You are not required by sharee’ah to fall into this sin, and obedience to your father is not binding in cases where that involves sin.

Seek the help of Allaah and do not respond to what your father is calling you to do. Look for another job, or stay where you are, without shaving beards, and you will be given a way out, and you will be granted provision from (sources) you could never imagine, as 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]

Follow the example of the best of generations, the companions of the Prophet (peace and blessings of Allaah be upon him), who never put their worldly interests before their religious commitment, or any worldly gain before the goodness of the Hereafter. They would hear the Revelation forbidding them to do something that was dear to their hearts, but they would hasten to give it up. And they would hear a command that was burdensome for them, but they would hasten to do it. The people of Madeenah were farmers, and they found great benefit in some of their contracts, but when some of those contracts were forbidden to them, one of them said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) has forbidden to us something that was beneficial for us, but obedience to Allaah and His Messenger is more beneficial for us.” Narrated by al-Bukhaari (2214) and Muslim (1548).

When alcohol was forbidden to the Sahaabah, they did not hesitate to stop drinking it, even if the cup was in their hands, and they did not hesitate to break the jars, rather they hastened to do that. It was narrated that Anas ibn Maalik (may Allaah be pleased with him) said: I was pouring date wine made from dried dates for Abu ‘Ubaydah ibn al-Jarraah, Abu Talhah and Ubayy ibn Ka’b, when someone came to them and said: Khamr has been forbidden. Abu Talhah said: O Anas, go to this pitcher and break it. So I went and got a pointed stone of ours and I struck the lower part of it, until I broke it. Narrated by al-Bukhaari(6826) and Muslim(1980).

By means of this attitude the early generation attained a level that could not be attained by those who came after them. So the Muslim should not hesitate to give up anything that he is doing that goes against Islam. He should understand that this is what is required by the faith that he has accepted for himself. Allaah says (interpretation of the meaning):

“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”

[al-Ahzaab 33:36]

And Allaah knows best.


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

Question #39677: He wants evidence for the dhikrs that are said when bowing and prostrating

Question #39677: He wants evidence for the dhikrs that are said when bowing and prostrating

Question :

What is the proof that we can say ‘subhaana rabbi al-azeem wa bi hamhdihi’ during rukoo and ‘subhaana rabbi al-a’la wa bi hamdhihi’ during sujood?.


Answer :

Praise be to Allaah.

The dhikrs that are said when bowing and prostrating are of three types:

1- Some are common to both and are said both when bowing and prostrating

2- Some are said only when bowing

3- Some are said only when prostrating.

The dhikrs that are common to both include the following:

“Subhaanaka Allaahumma Rabbana wa bihamdika Allaahumma ighfir li (Glory and praise be to you O Allaah, our Lord, O Allaah forgive me).”

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Prophet (peace and blessings of Allaah be upon him) often used to say when bowing and prostrating:

“Subhaanaka Allaahumma Rabbana wa bihamdika Allaahumma ighfir li (Glory and praise be to you O Allah, our Lord, O Allaah forgive me).”

Narrated by al-Bukhaari (761) and Muslim (484).

Another dhikr that is common to both is “Subbooh Quddoos Rabb ul-malaa’ikati wa’l-Rooh (Glorified, Holy, Lord of the angels and the Spirit)”.

It was narrated from ‘Aa’ishah that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to say when bowing and prostrating: “Subbooh Quddoos Rabb ul-malaa’ikati wa’l-Rooh (Glorified, Holy, Lord of the angels and the Spirit)”. Narrated by Muslim (487).

Another common dhikr is: “Subhaana dhi’l-jabarooti wa’l-malakooti wa’l-kibriya’ wa’l-‘azamah (Glory be to the One Who has all power, dominion, magnificence and might).”

It was narrated that ‘Awf ibn Maalik al-Ashja’i said: I prayed qiyaam with the Messenger of Allaah (peace and blessings of Allaah be upon him) one night. He stood and recited Soorat al-Baqarah, and he did not come to any verse that spoke of mercy but he paused and asked (for mercy). He did not come to any verse that spoke of punishment but he paused and sought refuge with Allaah. Then he bowed for as long as he had stood, saying whilst bowing: “Subhaana dhi’l-jabarooti wa’l-malakooti wa’l-kibriya’ wa’l-‘azamah (Glory be to the One Who has all power, dominion, magnificence and might).” Then he prostrated for as long as he had stood, and he said something similar when prostrating, then he stood and recited Aal ‘Imraan, then he recited soorah by soorah.

Narrated by al-Nasaa’i (1132)and Abu Dawood (873). Classed as saheeh by Shaykh al-Albaani in Saheeh Abi Dawood.

Among the dhikrs that are recited only in rukoo’ is: “Subhaana Rabbiy al-‘Azeem (Glory be to my Lord the Almighty).”

It was narrated that Hudhayfah (may Allaah be pleased with him) said: I prayed with the Prophet (peace and blessings of Allaah be upon him) one night, and he started to recite al-Baqarah and I thought: he will bow when he reaches one hundred, but he carried on. Then I thought that he would finish it in the two rak’ahs, but he carried on. Then I thought he would bow after finishing it, but he started to recite al-Nisa’ and recited it all, then he started to recite Aal ‘Imraan and recited it all, reciting with a slow and measured pace. When he reached a verse that spoke of glorifying Allaah, he glorified Allaah; when he reached a verse that spoke of asking of Him, he asked of Him; when he reached a verse that spoke of seeking refuge with Him, he sought refuge with Him. Then he bowed and started saying, ‘Subhaana Rabbiy al-‘Azeem (Glory be to my Lord the Almighty).” And his bowing was almost as long as his standing. Then he said: “Sami’a Allaahu liman hamidah (Allaah hears those who praise Him).” Then he stood for a long time, almost as long as he had bowed. Then he prostrated and said, “Subhaan Rabbiy al-A’la (Glory be to my Lord Most High),” and his prostration was almost as long as his standing.

Narrated by Muslim (772).

Among the dhikrs that are recited only when prostrating is: “Subhaana Rabbiy al-A’la (Glory be to my Lord Most High).”

In the hadeeth of Hudhayfah quoted above it states that the Prophet (peace and blessings of Allaah be upon him) used to say when prostrating: “Subhaana Rabbiy al-A’la (Glory be to my Lord Most High).”

Abu Dawood (869) narrated that ‘Uqbah ibn ‘Aamir (may Allaah be pleased with him) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) bowed he said: “Subhaana Rabbiy al-‘Azeem wa bi hamdihi (Glory and praise be to my Lord the Almighty)” three times, and when he prostrated he said: “Subhaana Rabbiy al-A’la wa bi hamdihi (Glory and praise be to my Lord the Most High)” three times.

The scholars differed as to whether the additional phrase bi hamdihi (praise) is saheeh or da’eef. The narrator of this phrase, Abu Dawood, said: We are afraid that this phrase may not be sound; it was narrated only by the people of Egypt.

Shaykh al-Albaani classed it as saheeh in Sifat al-Salaah (The Prophet’s Prayer Described) p. 146, then later on he classed it as da’eef in Da’eef Sunan Abi Dawood (1/338-340).

It was also rejected by Ibn al-Salaah and others, as stated in al-Talkhees al-Habeer (1/243).

Ibn Qudaamah said in al-Mughni (1/297): Two reports are narrated from Imam Ahmad, one which says that he accepted it and another which says that he did not accept it. In the report that he did not accept it the reason give is the fact that the hadeeth without this additional phrase is more well-known.

Ahmad ibn Hanbal was asked about it, according to a report narrated by Ibn al-Mundhir, and he said: As for me, I do not say bi hamdihi.

And Allaah knows best.


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Question #14355: Dealing in alcohol, supplies for Christian holidays, condoms and cosmetic creams

Question #14355: Dealing in alcohol, supplies for Christian holidays, condoms and cosmetic creams

Question :

i have a retail bussiness,,which during there holiday i carry there goods,,like christmas decoration,,mothers day,,easter,, holloween,,ect,,is this harram,, i use to own a supermarket once i sold it and i didnt want to get in to that again cause sold beer and pork..
also brother i hope you dont mind mentioning some of the iteams i sale,,tell me if its harram condoms,,ceramic figurs,cigarettes,lottery ,, medcine some containe alchole,,or the gel tablets,,candy that may or my not have any harram in it, toothpaste,,some of these items are harram for us to use but can it be sold to the kafir since they the only customers.


Answer :

Praise be to Allaah.

You have done well not to sell things that Allaah has forbidden such as beer and pork. We ask Allaah to bless you with a halaal provision and to compensate you with good.

With regard to the things you asked about, the details are as follows:

1 – It is not permissible for a Muslim to take part in the festivals of the kuffaar, such as Christmas and Easter, or to sell the things that will help them in that, because 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”

[al-Maa'idah 5:2]

The same applies to innovated festivals such as Mother’s Day. It is not permissible to sell anything that may help them to celebrate it.

2 – The basic ruling is that it is permissible to use and sell condoms, unless the vendor knows or thinks it most likely that they will be used for haraam purposes, in which case it is not permissible to sell them.

The basic principle concerning that – as Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said – is: “Every garment which one thinks will most likely be used for sinful purposes, it is not permissible to sell it or sew it for one who will use it for sinful and wrongful purposes.” (Sharh al-‘Umdah, 4/386)

This does not apply only to clothes, rather it is general and applies to everything that may be bought or sold.

3 – It is haraam to sell tobacco and lottery tickets, and every product which is known to involve something that is haraam.

It says in a fatwa issued by the Standing Committee (13/55): “It is not permissible to deal in tobacco or any haraam things, because they are khabaa’ith (evil and filthy things), and because of the physical, spiritual and financial harm they cause.”

With regard to the lottery, it is the essence of gambling. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: “This method which the questioner mentions, whereby a person buys a ticket and if he is lucky, as he says, he will win a large amount, in included under the heading of gambling of which Allaah says (interpretation of the meaning):

“O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al‑Ansaab (stone altars for offering sacrifices to idols, the jinn, etc), and Al‑Azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan’s (Satan’s) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.

Shaytaan (Satan) wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allaah and from As‑Salaah (the prayer). So, will you not then abstain?

And obey Allaah and the Messenger (Muhammad), and beware (of even coming near to drinking or gambling or Al‑Ansaab, or Al‑Azlaam) and fear Allaah. Then if you turn away, you should know that it is Our Messenger’s duty to convey (the Message) in the clearest way”

[al-Maa'idah 5:90-92]

This gambling – which includes every transaction in which the person will end up either losing and winning, but he does not know whether he will be a winner or a loser – is all haraam; indeed it is one of the major sins. It is obvious that it is something abhorrent when we realize that Allaah has mentioned it in conjunction with idol-worship, alcohol and al-azlaam (arrows used for seeking luck or decision – a kind of fortune-telling).

(Fataawa Islamiyyah, 4/441).

We should note that everything which it is forbidden to do or to use, it is also forbidden to sell, because the Prophet (peace and blessings of Allaah be upon him) said: “May Allaah curse the Jews; animal fat was forbidden to them, so they sold it and consumed its price. When Allaah forbids a thing He also forbids its price.” (Narrated by Ahmad and Abu Dawood, 3026; classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 5107).

4 – It is not permissible to make images of animate beings, whether humans, birds or animals. If that is a three-dimensional image it is even more forbidden.

On this basis, it is not permissible to sell any of these figures made of ceramic etc., if they are of this nature. But if they are images of inanimate things such as mountains and other natural scenes, there is nothing wrong with making them and selling them.

It says in Fataawa al-Lajnah al-Daa’imah, 13/73: “Buying and selling images of animate beings is haraam because it was narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Allaah and His Messenger have forbidden the sale of alcohol, dead meat, pork and idols.’ (Agreed upon). That is because it may lead to exaggeration concerning the people depicted, as happened among the people of Nooh… and because of many other texts which also state that it is haraam to make images and to use images of animate beings.”

5 – With regard to medicines that contain alcohol, if the amount of alcohol contained is large and may cause intoxication if a person drinks a large amount of the medication, then this medication counts as alcohol and it is haraam to use it or sell it. But if the amount of alcohol is little and will not cause intoxication no matter how much is drunk, then it is permissible to use it and sell it.

It says in a fatwa issued by the Standing Committee concerning the sale of perfumes that contain alcohol: “If the amount of alcohol in the perfume reaches the level where it will cause intoxication if a lot of that perfume is drunk, then drinking that perfume is haraam, dealing in it is haraam, and that applies to all kinds of uses, because it is alcohol, whether it is a lot or a little. But if the thing with which the perfume is mixed, such as alcohol, does not reach the level where drinking a lot of it will cause intoxication, then it is permissible to use it and deal in it, because the Prophet (peace and blessings of Allaah be upon him) said: ‘Whatever causes intoxication in large amounts, a little of it is haraam.’”

(Fataawa al-Lajnah al-Daa’imah, 13/54)

6 – Whatever it is haraam for a Muslim to use, it is also haraam for him to sell it to either Muslims or kaafirs, because the kaafirs are also addressed by the rulings of sharee’ah, including rulings on minor issues, according to the view of the majority of scholars, and what is forbidden for Muslims is also forbidden for them. So it is not permissible to sell them alcohol or pork, or anything else which is proven to be forbidden in our religion, even if we assume that it is permitted to them in their religion, because the sharee’ah of Islam abrogates and corrects the laws that came before it.

It says in Fataawa al-Lajnah al-Daa’imah 13/49:

Question: Is it permissible to deal in alcohol and pork if one does not sell them to a Muslim?

Answer: It is not permissible to deal in that which Allaah has forbidden, whether that is food or other things, such as alcohol and pork, even if one is dealing with kaafirs, because it was proven that the Prophet (peace and blessings of Allaah be upon him) said: “When Allaah forbids a thing, He also forbids its price.” (Narrated by Ahmad, no. 2564; Saheeh al-Jaami’, 5107). And because the Prophet (peace and blessings of Allaah be upon him) cursed alcohol and the one who drinks it, the one who sells it, the one who buys it, the one who carries it, the one to whom it is carried, the one who consumes its price, the one who squeezes out the juice and the one for whom it is squeezed out.” (narrated by al-Tirmidhi, 1295; Saheeh al-Tirmidhi, 1041).


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

Question #60183: Should he pay money in order to get a job?

Question #60183: Should he pay money in order to get a job?

Question :

Is it permissible to pay money in order to get a government job, especially if jobs cannot usually be found except by this method?.


Answer :

Praise be to Allaah.

Firstly:

Government jobs are regarded as a right that is shared equally among all those who are qualified, based on their certificates and abilities. No preference should be shown to anyone except on the basis of his suitability. Those who are in charge of them should choose the most qualified and the best suited, without any favouritism or bribes.

Secondly:

A person may ask someone to intercede for him with regard to getting one of these jobs, so long as he is qualified for it and that will not result in the transgression of the rights of others.

It says in Fataawa al-Lajnah al-Daa’imah (25/389):

If the intercession of someone who can help him to get a job will result in one who is more qualified and has more right to it, due to greater knowledge of the field and more ability to do the job correctly, being deprived of the job, then such intercession is haraam, because it is wronging one who is more deserving of the job, and it is wronging the bosses too, by depriving them of the work of one who is more qualified and of his services and help. It is also a transgression against the ummah because it deprives them of one who can take care of this aspect of their affairs in the best manner. In addition to that it generates resentment and suspicion and corrupts society. But if this intercession will not result in any violation of people’s rights, then it is permissible and even encouraged in sharee’ah, and the intercessor will be rewarded for it, in sha Allaah. It is proven that the Prophet (peace and blessings of Allaah be upon him) said: “Intercede, and you will be rewarded, and Allaah will decree what He wills through the lips of His Messenger.” Al-Bukhaari (1342). End quote.

Thirdly:

With regard to giving money to this intercessor, this is subject to further discussion:

1 – If this intercessor is the one who is responsible for selection of employees, or he can exercise his influence and authority in that, then giving money to him is a bribe and is haraam. The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the one who gives a bribe and the one who takes it, and the one who mediates between them.

Al-Bukhaari (6636) and Muslim( 1832) narrated from Abu Humayd al-Saa’idi that the Messenger of Allaah (peace and blessings of Allaah be upon him) appointed an agent (to collect the zakaah). The agent came when he had finished his work and said: “O Messenger of Allaah, this is for you, and this was given to me.” He said to him: “Why don’t you sit in the house of your father and mother and see whether you are given anything or not?” Then the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up that evening after the prayer and bore witness and praised Allaah as He deserves to be praised, then he said: “What is the matter with an agent whom we appoint, and he comes to us and says, ‘This is for you and this was given to me’? Why doesn’t he sit in the house of his father and mother and see if he is given anything or not? …”

2 – If you are qualified for this job, and paying the bribe will not result in the transgression of anyone’s rights, or depriving anyone who is your equal or more qualified than you, and you will be deprived of your rights if you do not pay this bribe, then it is permissible for you to pay it in this case, in order to attain your rights, although it is haraam for the one who takes it.

This applies whether the money is given to the one who is in charge of that or to someone else who takes the money in return for interceding on your behalf with the one who is in charge.

Ibn Hazm (may Allaah have mercy on him) said in al-Muhalla (8/118): Bribes are not permitted , i.e., that which a person gives so that he will judge falsely in his favour, or appoint him to a position of authority, or wrong someone for him. This is a sin on the part of the one who gives it and the one who takes it.

As for one who is deprived of his rights and gives a bribe so as to ward off wrong from himself, this is permissible for the one who gives it but the one who takes it is sinning. End quote.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: If he gives him a gift so that he will refrain from wronging him or will give him his due rights, this gift is haraam for the one who takes it but it is permissible for the giver to give it, as the Prophet (peace and blessings of Allaah be upon him) said: “I give one of them a gift and he goes out with it carrying it like fire under his armpit.” It was said: “O Messenger of Allaah, why do you give to them?” He said: “They insist on asking me and Allaah insists that I should not be miserly.” For example, giving to one who hid some news, or wronged people. Giving to these people is permissible for the giver but it is haraam for them to take it.

As for giving gifts with regard to intercession, such as when a man intercedes with the one who is in authority to relieve him of some wrong, or to give him his right, or to appoint him to a position of authority that he deserves, or to enlist him in a fighting force for which he is qualified, or to give him some of the money that is endowed in a waqf for the poor, Qur’aan readers, pilgrims and others, and he is one of those who are entitled to it, and other kinds of intercession that have to do with helping people to do obligatory duties or avoiding haraam things, in these cases too it is haraam to accept the gift, but it is permissible for the giver to give whatever will help him to attain his rights or ward off wrongdoing from himself. This is what is narrated from the salaf and the senior imams. End quote from al-Fataawa al-Kubra (4/174).

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: As for the bribe which will help a man to attain his rights, such as if he cannot attain his rights except by giving this money, this is haraam for the one who takes it but it is not haraam for the giver, because the giver is only giving it in order to attain his rights, but the taker who accepts this bribe is the sinner, because he is taking what he is not entitled to. End quote from Fataawa Islamiyyah (4/302).

And Allaah knows best.


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Question #88485: Ruling on popular bracelets that are made out of threads

Question #88485: Ruling on popular bracelets that are made out of threads

Question :

It is very common among girls to wear bracelets and necklaces that are made out of coloured threads or are braided. There are books which show how to make them and young girls wear them as an adornment.
1- Do they come under the ruling on wearing threads that is forbidden?
2- Do they come under the heading of imitating the people of shirk, even if they are not worn in order to ward off harm?
3- Is the basis for denouncing evil examination of the intention?.


Answer :

Praise be to Allaah.

The basic principle with regard to bracelets is that they are permissible, because they are one of the things with which women adorn themselves, and Allaah has denounced those who forbid adornments without any shar’i evidence. Allaah says (interpretation of the meaning):

“Say (O Muhammad): ‘Who has forbidden the adornment with clothes given by Allaah, which He has produced for His slaves, and At-Tayyibaat [all kinds of Halaal (lawful) things] of food?’ Say: ‘They are, in the life of this world, for those who believe, (and) exclusively for them (believers) on the Day of Resurrection (the disbelievers will not share them).’ Thus We explain the Ayaat (Islamic laws) in detail for people who have knowledge”

[al-A’raaf 7:32]

So no kinds of adornment are forbidden except those for which there is proof with shar’i evidence that they are haraam. As for those for which there is no proof that they are haraam, they are halaal.

Secondly:

With regard to the question of whether these bracelets come under the ruling on those who wear threads, what is meant by the prohibition on wearing threads is those who wear them in order to ward off the evil eye, or to ward off a sickness for which there is no proof that these threads can bring about healing from it. Wearing them for the purpose of adornment is not included in this prohibition.

If these threads are usually worn to ward off sickness or the evil eye, then wearing them is haraam, and a woman is forbidden to wear them even if she does not intend that haraam purpose, and she only intended it as an adornment, because in that case she is still resembling those who wear them for a haraam purpose, so she exposes herself to suspicion and gossip, as people will think that she is wearing them for that haraam purpose. And there may be an even worse consequence, as other women may follow her example, especially if she is in a position of respect.

With regard to imitating the people of shirk, this is subject to further discussion. If it is one of their unique characteristics and symbols, then wearing it is haraam, because it is established in sharee’ah that it is haraam to imitate the enemies of Allaah, as the Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” Narrated by Abu Dawood, classed as saheeh by al-Albaani.

If it is proven that it involves imitating the kuffaar, then wearing it is haraam, even for those who do not wear it with any intention of imitating the kuffaar, because imitating them may happen in one’s clothing and appearance, whether one intends to resemble them or not, as was explained by Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) in al-Qawl al-Mufeed (3/203).

With regard to examining the intention before denouncing evil, whatever is proven to be evil according to sharee’ah must be denounced, and the intention of the one who does it does not matter, because a good intention does not turn an evil deed into a good one. Evil is evil even if the person intends something good thereby.

But intention – good or bad – can turn permissible things into acts of worship or sins. If a person eats with the intention of strengthening himself for worship, this is an act of obedience and worship. If he intends thereby to strengthen himself to wrong people or commit immoral deeds, then it is a sin.

To sum up: If these necklaces and bracelets are worn with the intention of warding off the evil eye or jinn, or to bring good luck and the like, then wearing them is haraam.

Similarly it is haraam to wear them if they are unique characteristics or clothing of the kuffaar. In that case the intention of the one who wears them, and whether he intends to ward off the evil eye or not, or to imitate the kuffaar or not, does not matter.

But if he is not wearing them to ward off the evil eye, and it does not involve imitating the kuffaar, and the intention is only to adorn himself, then it is permissible.

And Allaah knows best.


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

Question #5219: Ruling on taking part in some annual celebrations

Question #5219: Ruling on taking part in some annual celebrations

Question :

What is the Islamic ruling on taking part in some annual celebrations and occasions, such at the International Day of the Family, the International Day for Disabled People, the International Year of Older Persons. Also what is the ruling on taking part in some religious celebrations such as al-Israa’ wa’l-Mi’raaj (the anniversary of the Prophet’s Night Journey and ascent into the heavens), al-Mawlid al-Nabawi (Prophet’s Birthday) and al-Hijrah (anniversary of the Prophet’s migration), by preparing leaflets or holding lectures and Islamic conferences for the purposes of reminding and exhorting the people (about their religion)?


Answer :

Praise be to Allaah.

It seems to me that these days which are repeated every year and the gatherings held to mark them are innovated festivals and ways for which Allaah did not reveal any authority. The Prophet (peace and blessings of Allaah be upon him) said: “Beware of newly-invented matters, for every newly-invented matter is an innovation (bid’ah) and every innovation is a going-astray.” (Narrated by Ahmad, Abu Dawood, al-Tirmidhi and others).

He also said: “Every people has its festival (‘Eid) and this is our festival.” (Agreed upon)

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) spoke at length in his book Iqtidaa’ al-Siraat al-Mustaqeem li Mukhaalifat Ashaab al-Jaheem (The Requirements of the Straight Path in Differing from the People of Hell), condemning the innovated occasions and festivals that have no basis in the pure Sharee’ah and the ways in which they corrupt people’s religious commitment. Most if not all of the people have no understanding of the damage caused by this kind of bid’ah, especially when it has to do with acts of worship, but those who are blessed with insight and understanding realize something of the damage that it can do.

What people have to do is to follow the Qur’aan and Sunnah, even when they do not entirely understand the issues of benefit and harm that are involved.

Whoever innovates something on a certain day, such as observing a fast, performing a prayer, preparing certain foods, putting up decorations, spending on his family and so on, will be affected by this and it will create some kind of belief in his heart, because he must believe that this day is better than other days, since if he and those who follow him did not have this belief in their hearts, they would not make the effort to do these things.

“Celebration” or “festival” involves three things: place, time and gathering, in any of which things may be innovated.

With regard to time, there are three kinds of innovation, which may overlap with issues of place and actions.

The first kind is a day which is not venerated at all in Sharee’ah, which was not mentioned by the Salaf and nothing happened on that day to indicate that it should be held in any kind of esteem.

The second kind is a day on which some event happened that also happened on other days, but that does not mean that it should be regarded as a special occasion, and the Salaf did not venerate this day.

Whoever does such a thing is imitating the Christians, who took the days of events in the life of Jesus (peace be upon him) as festivals, and the Jews. But festivals are part of Sharee’ah, and whatever has been prescribed by Allaah should be followed, but whatever has been innovated in the religion is not a part of Islam.

Similarly, the innovation followed by some people (in celebrating the Prophet’s birthday), whether it is done in imitation of the Christian celebration of the birth of Jesus, peace be upon him, or it is done out of love and respect for the Prophet (peace and blessings of Allaah be upon him), is not something which was done by the Salaf, even though the reason for doing it was there and there was nothing to stop them doing it if it was good…

The third kind is days which are venerated by Sharee’ah, such as the day of ‘Aashooraa’, the day of ‘Arafaah and the two Eid days, etc., but the people who follow their own desires innovate things that they think are good but which in fact are wrong and are not allowed – such as when the Raafidis go without water and express grief on the day of ‘Aashooraa’ etc. These are innovated matters which were not prescribed by Allaah or by His Messenger (peace and blessings of Allaah be upon him) or by any of the Salaf or the members of the household of the Prophet (peace and blessings of Allaah be upon him).

As regards holding regular gatherings, whether weekly, monthly or annually, apart from the gatherings that are prescribed in Sharee’ah, this implies that one is making them as important as the gatherings for the five daily prayers, Jumu’ah, Eid and Hajj, and this is a newly-invented innovation.

The principle in question here is: the Islamic acts of worship which are repeated at certain intervals and are thus special occasions, have been prescribed by Allaah and are sufficient for mankind. If any other gatherings are invented in addition to these gatherings, it means that they are being given a status equal to that of the occasions prescribed by Allaah, which leads to the adverse effects referred to above. This is in contrast to what a person or a small specialized group may undertake on their own sometimes.

On the basis of the above: it is not permissible for the Muslim to take part in these events which are celebrated regularly every year, because of their resemblence to the prescribed Islamic festivals, as explained above. But if it is a “one-off” event that is not repeated, and the Muslim can use the occasion to convey the truth to people, then there is nothing wrong with that, in sha Allaah. And Allaah knows best.


Masaa’il wa Rasaa’il by Muhammad al-Mahmoud al-Najdi, p. 31 (www.islam-qa.com)

Question #69960: Will a woman be rewarded for her work in the home even if she does not intend to seek reward?

Question #69960: Will a woman be rewarded for her work in the home even if she does not intend to seek reward?

Question :

If a woman works in her house without intending to seek reward for her work with Allaah, will she be rewarded for her work or not?.


Answer :

Praise be to Allaah.

A woman’s work in the home is important work in which she helps to spread love and mercy in her home, and she plays a major role in raising her children and helps her husband in his work, da’wah and pursuit of knowledge.

In this regard, this work is like all other kinds of work: a woman will not be rewarded for it unless her intention in doing it is sincerely for the sake of Allaah alone.

There follow some texts which support this view, as well as some of the comments of the scholars.

1 – al-Bukhaari (may Allaah have mercy on him) included in Kitaab al-Eemaan (the Book of Faith) a chapter in which he listed shar’i duties, which included seeking reward for doing them.

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

“Chapter: what was narrated about actions being but by intentions, and every person will have but that which he intended. This includes faith, wudoo’, prayer, zakaah, Hajj, fasting and other rulings. Allaah says (interpretation of the meaning): “Each one does according to Shakilatihi (i.e. his way or his religion or his intentions)” [al-Isra’ 17:84]. A man may seek the reward of charity for his spending on his family. And the Prophet (peace and blessings of Allaah be upon him) said: “But jihad and good intentions.”

Saheeh al-Bukhaari (1/29), Kitaab al-Eemaan.

Al-Haafiz ibn Hajar (may Allaah have mercy on him) said:

The words “Chapter: what has been narrated…” mean: a chapter which explains what has been narrated as evidence that shar’i actions are judged according to intention.

Fath al-Baari (1/135, 136)

2 – It was narrated that Abu Mas’ood al-Badri (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “If a Muslim spends on his family, seeking reward for that with Allaah, then it will an act of charity on his part.” Narrated by al-Bukhaari (55), Muslim (1002).

Spending on his wife and children is a man’s shar’i duty, but he will not be rewarded for it unless he seeks reward thereby.

Al-Qurtubi said:

The apparent meaning is that the reward for spending on them can only be attained by intending to draw closer to Allaah, whether it is obligatory or permissible, and this implies that whoever does not intend to draw closer to Allaah will not be rewarded, but he has discharged his duty in the case of obligatory spending.

Fath al-Baari (1/136)

Ibn Hajar said:

It may be understood from this that the reward cannot be attained by doing the deed unless it is also accompanied by the intention.

Al-Tabari said: spending on one's family is obligatory, and he will be rewarded for what he gives according to his intention. There is no contradiction between its being obligatory and its being called charity, rather it is better than voluntary charity.

Fath al-Baari (9/498)

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

Seeking reward thereby means seeking the Countenance of Allaah thereby. That does not include whatever he spends absent-mindedly (i.e., heedless of the intention and without intending to seek reward thereby). Rather this refers to the one who seeks reward. The way to seek reward is to spend it with the intention of fulfilling the duty of spending and kind treatment that has been enjoined upon him.

Sharh Muslim (7/88, 89).

3 – It was narrated from Sa’d ibn Abi Waqqaas (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “You will never spend anything, seeking thereby the Countenance of Allaah, but you will be rewarded for it, even what you put in your wife’s mouth.” Narrated by al-Bukhaari (56) and Muslim (1628).

Ibn al-Haaj al-Maaliki (may Allaah have mercy on him) said:

He should not neglect to give his wife a morsel or two, because the Prophet (peace and blessings of Allaah be upon him) said: “even a morsel that he puts in his wife’s mouth.” He will earn reward even though there is some pleasure for him in putting a morsel in his wife’s mouth, but he should seek reward in all of that, i.e., in bringing the food and in giving it to her.

Al-Madkhal (1/224).

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:

You will never spend anything, seeking thereby the reward of Allaah, but you will be rewarded for it. The attainment of reward is dependent upon that, i.e., on seeking the Countenance of Allaah. This is what matters.

Fath al-Baari (5/367).

Conclusion:

A woman will be rewarded for her work in the house if she seeks reward with Allaah for that, and is sincere in her intention.

And Allaah knows best.


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

Question #69824: Ruling on shaking hands with an old woman and a young girl

Question #69824: Ruling on shaking hands with an old woman and a young girl

Question :

I know that it is not permissible to shake hands with a non-mahram woman, but what if she is a 5 year old girl or an old woman – is it permissible to shake hands with them?.


Answer :

Praise be to Allaah.

It is not permissible to shake hands with a non-mahram woman, because the Prophet (peace and blessings of Allaah be upon him) said: “For one of you to be stabbed in the head with an iron needle is better for him than to touch a woman who is not permissible for him.” Narrated by al-Tabaraani from the hadeeth of Ma’qil ibn Yasaar; classed as saheeh by al-Albaani in Saheeh al-Jaami’ (5045).

It makes no difference whether the woman is young or old, because of the general meaning of this hadeeth.

Al-Mawsoo’ah al-Fiqhiyyah (29/296).

The Standing Committee for Issuing Fatwas was asked: Is it permissible for an old woman to shake hands with a non-mahram man?

They replied:

It is not permissible for an old woman or for any other woman to shake hands with a non-mahram man, because the Prophet (peace and blessings of Allaah be upon him) said: “I do not shake hands with women.” Narrated by Maalik, Ibn Maajah, Ahmad and al-Nasaa’i. This is general in meaning and includes both old and young, for fear of fitnah (temptation). End quote.

Fataawa al-Lajnah al-Daa’imah (17/47).

With regard to young girls who are not regarded as desirable, those who are younger than seven years, there is nothing wrong with looking at them or shaking hands with them. It says in al-Insaaf (8/23): It is not forbidden to look at the ‘awrah of a child below the age of seven, or to touch it. This was stated by Imam Ahmad. Al-Athram narrated that there is nothing wrong with a man putting a small girl in his lap and kissing her, so long as there is no desire. End quote.


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

Question #10070: Celebrating innovated festivals

Question #10070: Celebrating innovated festivals

Question :

What is the shar’i ruling on celebrating festivals such as the birthday of the Prophet (peace and blessings of Allaah be upon him), children’s birthdays, Mother’s Day, Tree Week and national holidays?


Answer :

Praise be to Allaah.

Firstly: ‘Eid (festival) is the name given to something which returns (ya’ood), and is used to describe gatherings which happen repeatedly, on a yearly, monthly or weekly basis, etc. So an ‘eid includes a number of things, such as a day which comes regularly, e.g., ‘Eid al-Fitr and Friday; gatherings on that day; and actions such as acts of worship and customs which are done on that day.

Secondly: any of these things which are intended as rituals or acts of worship aimed at drawing closer to Allaah or glorifying Him in order to earn reward, or which involve imitating the people of Jaahiliyyah or any other groups of kaafirs, is a prohibited bid’ah, an innovation which comes under the general meaning of the hadeeth: “Whoever innovates something in this matter of ours (Islam) that is not part of it, will have it rejected.” (Narrated by al-Bukhaari and Muslim).

Examples of that include Mawlid al-Nabi (the Prophet’s birthday), Mother’s Day and national holidays, because in the first case there are innovated acts of worship which Allaah has not prescribed, and because it involves imitation of the Christians and other kaafirs. And in the second and third cases there is imitation of the kuffaar. But in cases where the intention is to organize work to serve the interests of the ummah and to put its affairs straight, or to organize programs of study, or to bring employees together for work purposes etc., which in and of themselves do not involve acts of worship and glorification, then these are a kind of benign innovation which do not come under the meaning of the hadeeth, “Whoever innovates something in this matter of ours (Islam) that is not a part of it will have it rejected.” So there is nothing wrong with such things, indeed they are allowed by sharee’ah.

And Allaah is the Source of strength. May Allaah bless our Prophet Muhammad and his family and companions, and grant them peace.


Fataawa al-Lajnah al-Daa’imah, 3/59 (www.islam-qa.com)

Question #13810: A Christian woman asks about the Prophet’s birthday and what it means to the Muslims

Question #13810: A Christian woman asks about the Prophet’s birthday and what it means to the Muslims

Question :

What is the significance of the Prophet's Birthday and when and how is it celebrated?


Answer :

Praise be to Allaah.

Firstly, Muhammad (peace and blessings of Allaah be upon him) is the Messenger of Allaah to all of mankind, the one through whom Allaah leads people from darkness into light, from misguidance to guidance. Please see question no. 11575. Perhaps this question is the start of your research into the religion of Islam and your attempt to learn more and read widely about it. Try to find a translation of the meanings of the Qur’aan so that you can learn more about this pure monotheistic religion. No doubt our joy will be multiplied if you become our sister in Islam by entering this religion.

Secondly, acts of worship in Islam are based on an important principle, which is that no one is permitted to worship Allaah in any way except that which Allaah has prescribed in his Book or which was taught by His Messenger Muhammad (peace and blessings of Allaah be upon him). Whoever worships Allaah by doing something that Allaah and His Messenger have not enjoined, Allaah will not accept that from him. The Prophet (peace and blessings of Allaah be upon him) told us of that, as it was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever innovates something in this matter of ours [i.e., Islam] that is not part of it will have it rejected.’” (Narrated by al-Bukhaari, Kitaab al-Sulh, 2499).

Acts of worship include festivals. Allaah has prescribed two festivals or Eids for us to celebrate, and it is not permissible for us to celebrate any others. (Please see question no. 486).

With regard to celebrating the day on which the Prophet (peace and blessings of Allaah be upon him) was born, it should be noted that he (peace and blessings of Allaah be upon him) did not tell us to celebrate this day, and he himself (peace and blessings of Allaah be upon him) did not celebrate it, nor did his companions (may Allaah be pleased with them). They loved the Prophet (peace and blessings of Allaah be upon him) far more than we do, yet despite that they did not celebrate this day. Hence we do not celebrate this day, in obedience to the command of Allaah Who has commanded us to follow the commands of His Prophet. 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]

And the Prophet (peace and blessings of Allaah be upon him) said: “I urge you to adhere to my Sunnah [way] and the way of the Rightly-Guided khaleefahs. Adhere to it and cling tightly to it. And beware of newly-invented matters [in religion], for every newly-invented matter is an innovation and every innovation is a going-astray.” (Narrated by Abu Dawood, al-Sunnah, 3991; classed as saheeh by al-Albaani in Saheeh Abi Dawood, no. 3851).

The extent to which a person loves the Messenger of Allaah (peace and blessings of Allaah be upon him) is to be seen in how he follows him with regard to all that he commanded or forbade. That includes following him in not celebrating the day on which he was born. See question no. 5219, 10070.

Whoever wants to venerate the day on which the Prophet (peace and blessings of Allaah be upon him) was born should follow the alternative that is based on Islamic evidence, which is that one should fast on Mondays, not just the day that he was born but every Monday.

It was narrated from Abu Qutaadah al-Ansaari (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about fasting on Mondays. He said, “On that day I was born and on that day the Revelation came to me.” (Narrated by Muslim, 1978). On Thursdays deeds are taken up and shown to Allaah.

Conclusion: celebrating the Prophet’s birthday was not prescribed by Allaah or by the Messenger of Allaah (peace and blessings of Allaah be upon him), so it is not permissible for the Muslims to celebrate his birthday, in obedience to the command of Allaah and the command of His Prophet (peace and blessings of Allaah be upon him).
We ask Allaah to guide you to the Straight Path.

And Allaah knows best.


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

Question #83806: Is he obliged to attend the waleemah when there is someone there who will offend him with his words and actions?

Question #83806: Is he obliged to attend the waleemah when there is someone there who will offend him with his words and actions?


Question :

It is permissible for a Muslim to refuse an invitation to the waleemah (feast) of one of his relatives – who he usually sees all the time – because there will be some other people there who offend him with their words and actions? Is it permissible for a sister to reduce her contact with her older brothers because of what she sees of their negligence towards her and their lack of interest in her company? Please note that she never offends them with her words or actions, and they do not get in touch with her or know anything about how she is except through her husband or their wives. Does she have to uphold ties with them when they treat her like this?.


Answer :

Praise be to Allaah.

Firstly:

If the waleemah is for a wedding, then it is obligatory to attend it, for the one who is invited personally, according to the majority of fuqaha’.

But if the invitation is general, and he is not invited by name, then he does not have to attend.

Ibn Qudaamah (may Allaah have mercy on him) said: Ibn ‘Abd al-Barr said: There is no difference of opinion among the scholars concerning the fact that it is obligatory to attend a waleemah for the one who is invited to it, so long as there is no idle entertainment in it. This is the view of Maalik, al-Shaafa’i and Abu Haneefah.

It was narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If one of you is invited to a waleemah, let him attend.” According to another version: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Accept this invitation when you are invited.” Abu Hurayrah said: “The worst of food is the food of a waleemah to which the rich are invited and the poor are ignored. Whoever does not attend has disobeyed Allaah and His Messenger.” Narrated by al-Bukhaari.

What is meant – and Allaah knows best – by the words “the worst of food is the food of a waleemah” is the food of a feast to which the rich are invited and the poor are ignored. It dos not mean that the food of any waleemah is the worst of food.

But it is only obligatory to attend for one who is invited specifically, when a man or a group is invited by name. But if someone issues an invitation and says, “O people, come to the waleemah,” it is not obligatory to respond, and it is not mustahabb to do so. Rather it is permissible to accept because one is included in the general invitation. End quote from al-Mughni (7/213).

Secondly:

If there are people at the waleemah who will cause offence, it is not obligatory to attend. This is an excuse not to attend.

This was stated by some of the fuqaha’. In that case he has to apologize to the one who gave the invitation, or attend for a short while and leave quickly.

It says in Tuhfat al-Muhtaaj (7/430), where the conditions of it being obligatory to accept an invitation are mentioned: There should not be in the place where he is to attend anyone who will offend the invited one by means of outward hostility or destructive envy (hasad), or anyone with whom it is not appropriate to sit, such as vile and despicable people. End quote.

Thirdly:

If the waleemah is not for a wedding, it is not obligatory to attend, even if one is especially invited to it.

Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (7/218): The ruling on accepting invitations to circumcision waleemahs and all other invitations except to weddings, is that it is mustahabb, because it involves offering food to people. But accepting the invitation is mustahabb, not waajib (obligatory). This is the view of Maalik, al-Shaafa’i, and Abu Haneefah and his companions. End quote.

Based on this, there is no sin on you if you do not attend these waleemahs, if they are not for weddings.

Fourthly:

For a woman to uphold ties of kinship with her brothers and sisters is something that is confirmed in sharee’ah, because of the commands to uphold the ties of kinship that are mentioned in the Qur’aan and Sunnah, and the prohibition on severing those ties. This upholding of family ties may be achieved through visits, phone calls and asking after family members, depending on what one is able to do.

You should not fall short in this great act of worship, and not let your brothers’ coldness and lack of kindness push you to do that. You will be rewarded for upholding ties with them, even if they fall short towards you, because the Prophet (peace and blessings of Allaah be upon him) said: “The one who upholds the ties of kinship is not the one who reciprocates, rather the one who upholds the ties of kinship is the one who upholds those ties even if his relatives cut him off.” Narrated by al-Bukhaari (5645).

The one who reciprocates his relatives, and returns favours and treats them well if they treat him well, is not the one who is upholding ties of kinship as required by sharee’ah. Rather the upholding of kinship ties that is required in sharee’ah is that which involves treating relatives well even when they treat you badly.

But if meeting often will cause annoyance, there is no sin in reducing the frequency, whilst remaining in touch at infrequent intervals or by phone, etc.

But it is better to hasten to remove the misunderstanding between you and your brothers, and try hard to improve your relationship with them. That is better for all of you in this world and in the Hereafter.

And Allaah knows best.


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

Question #83837: Does weather forecasting come under the heading of astrology or claiming to know the unseen?

Question #83837: Does weather forecasting come under the heading of astrology or claiming to know the unseen?


Question :

There are some weather sites on the internet which forecast the weather that is expected in the next 5-10 days. Is it permissible for me to visit them? I am asking this question because I am afraid that they may be claiming to have knowledge of the unseen or it may be a kind of astrology, in which case it is haraam for me to visit them.


Answer :

Praise be to Allaah.

Forecasting the weather does not come under the heading of astrology or claiming to have knowledge of the unseen, rather it is based on physical evidence and experience, and study of the natural laws established by Allaah. The same applies to knowing the times of solar and lunar eclipses, or when there are likely to be strong winds and rainfall.

It says in Fataawa al-Lajnah al-Daa’imah: The time of solar and lunar eclipses may be known from calculating the movements of heavenly bodies, from which it may also be known whether the eclipse will be total or partial. There is nothing strange about that, because this is not a matter of the unseen for everyone, rather it is only “unseen” for those who have no knowledge of astronomy and it is not “unseen” for those who have knowledge of this science. That does not mean that solar and lunar eclipses are not among the signs of Allaah with which He instils fear in His slaves so as to bring them back to their Lord and to obedience to Him.

It also says:

Forecasting the weather and predicting strong winds and storms or saying where clouds are expected to form or where rain is likely to fall is based on knowledge of the natural laws of Allaah. One who has experience of these laws may say what he expects to happen, without certain knowledge, on the basis of scientific theories or common experience, so he expects that and predicts it on the basis of likelihood, not certain knowledge, and he gets it right sometimes and gets it wrong sometimes. End quote from Fataawa al-Lajnah al-Daa’imah.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: The one who speaks of that which may be worked out by calculations is not a fortune-teller at all, because there is no element of fortune-telling in that which may be worked out by calculations. If a person predicts a solar or lunar eclipse, this is not fortune-telling because it is worked out by calculations. If he says that the sun will set at a 20-degree angle at such and such a time, this is not knowledge of the unseen, because it is something that may be worked out by calculations, and predicting something that can be worked out by calculation, even if it is in the future, is not regarded as being knowledge of the unseen, or fortune-telling.

Is twenty-four hour weather reporting such as we have now fortune-telling?

The answer is no, because it is also based on scientific data which is describing climatic conditions, because climatic conditions have to do with precise measurements that are known to them. Thus they may predict that certain conditions are likely to produce rain or not. That is like the primitive predication that we make when we see clouds forming, and thunder and lightning and thick clouds, and we say: “It is going to rain soon.”

What matters is that what points to physical phenomena is not knowledge of the unseen, even if some of the common folk think that these things are matters of the unseen and say that believing in them is like believing in fortune-telling.

End quote from al-Qawl al-Mufeed Sharh Kitaab al-Tawheed.

See al-Fataawa al-Kubra by Shaykh al-Islam Ibn Taymiyah (4/424) with regard to the knowledge of astronomers about the times of solar and lunar eclipses, the beginning of spring and winter, and other matters that may be known by means of calculations and are not matters of the unseen.

And Allaah knows best.


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

Question #83829: Ruling on ‘ataaqah or reading Qur’aan for the dead

Question #83829: Ruling on ‘ataaqah or reading Qur’aan for the dead

Question :

My father has died, and he was sick for the last four years of his life. He died a month ago at the age of 52. He was sick with heart disease and could not move or walk; he also had diabetes and high blood pressure. I would like to know whether there is anything called ataaqah al-salaah for him. Some of the Shaykhs say that this means getting Shaykhs to read Qur’aan for him, but some people disagree. I would like an answer to this question. Aren’t his sins expiated because of his suffering during the last few years of his life, or should ‘ataaqah salaah be offered for him as they say?.


Answer :

Praise be to Allaah.

Firstly:

Reading Qur’aan is a purely physical act of worship, and it is not permissible to accept payment for reading Qur’aan for the deceased, or to give payment to one who reads, and there is no reward in that case, and the one who takes payment and the one who gives it are both sinning.

Shaykh al-Islam Ibn Taymiyah said: It is not correct to hire someone to read Qur’aan and give the reward for that to the deceased, because that has not been narrated from any of the imams. The scholars said: The one who reads for money will have no reward, so what does he have to give to the deceased? End quote.

The basic principle concerning that is that acts of worship are forbidden; no act of worship should be done unless there is shar’i evidence to show that it is prescribed. Allaah says (interpretation of the meaning):

“And obey Allaah and the Messenger”

[al-Maa’idah 5:92]

The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does anything that is not in accordance with this matter of ours will have it rejected.” According to another report: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” This action – hiring someone to read Qur’aan for the dead – is something that it is not known that the Prophet (peace and blessings of Allaah be upon him) or any of his companions did it, and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him) and the worst of matters are those which are innovated. All goodness is in following that which the Messenger (peace and blessings of Allaah be upon him) brought, with the proper intention. Allaah says (interpretation of the meaning):

“And whosoever submits his face (himself) to Allaah, while he is a Muhsin (good‑doer, i.e. performs good deeds totally for Allaah’s sake without any show-off or to gain praise or fame and does them in accordance with the Sunnah of Allaah’s Messenger Muhammad), then he has grasped the most trustworthy handhold”

[Luqmaan 31:22]

“Yes, but whoever submits his face (himself) to Allaah (i.e. follows Allaah’s religion of Islamic Monotheism) and he is a Muhsin then his reward is with his Lord (Allaah), on such shall be no fear, nor shall they grieve”

[al-Baqarah 2:112]

All evil lies in going against that which was brought by the Messenger of Allaah (peace and blessings of Allaah be upon him) and directing one’s intention in any deed to someone or something other than Allaah.

End quote from Fataawa al-Lajnah al-Daa’imah.

There is no basis for this ‘ataaqah in sharee’ah; it is a reprehensible innovation that was not done by the Messenger (peace and blessings of Allaah be upon him) and he did not tell us to do it, and none of his companions (may Allaah be pleased with them) did it either. Whatever is like that, no believer should do it.

Secondly:

What is prescribed is to say du’aa’ for the deceased, and to give charity on his behalf, as Muslim (1631) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When a man dies, all his good deeds come to an end except three: ongoing charity (sadaqah jaariyah), beneficial knowledge, or a righteous son who will pray for him.”

Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim: This indicates that the reward for du’aa’ will reach the deceased, as will that of charity. As for reading Qur’aan and giving the reward for that to the deceased, offering prayers on his behalf, etc, the view of al-Shaafa’i and the majority of scholars is that this does not reach the deceased. End quote.

See also question no. 12652.

So say a great deal of du’aa’ for your father, and give whatever you can in charity on his behalf; if he did not do Hajj or ‘Umrah and you can do Hajj or ‘Umrah on his behalf, then do that. This is what will benefit him, by Allaah’s leave.

Another way of honouring one’s deceased father is to honour his friends and uphold ties of kinship.

Allaah makes sickness an expiation for His believing slave, and it may also be a means of raising his status, if he is patient and seeks reward thereby. The Prophet (peace and blessings of Allaah be upon him) said: “No hardship, distress, worry or grief befalls a Muslim, not even a thorn that pricks him, but Allaah will expiate some of his sins thereby.” Narrated by al-Bukhaari (5642) and Muslim (2573).

We ask Allaah to have mercy on the deceased Muslims.

And Allaah knows best.


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

Question #83242: Does she have to return the dish to the owners of the furnished apartment?

Question #83242: Does she have to return the dish to the owners of the furnished apartment?

Question :

I was renting a furnished apartment and I gave some food to friend of ours in one of the dishes that belonged to the apartment, and I do not remember whether he returned the dish to us. The custom in our country is that a person should return the dish in which he was given food! Now I have left that apartment. Do I or my friend have to return the dish, or can we give its price to the owners of the furnished apartment instead?.


Answer :

Praise be to Allaah.

Firstly:

Renting a furnished apartment comes under the rulings on rental contracts which the fuqaha’ have discussed in their books.

This type of contact is common and people engage in it on a daily, monthly and annual basis, so it is worth learning the rulings on it, because there is no transaction that takes place between people in any time or place but it is subject to the rulings of Islamic sharee’ah and the guidelines of sharee’ah which take care of people’s interests and seek to ward off harm. End quote from al-Mulakhkhas al-Fiqhi (2/114).

Among the rulings on renting that the fuqaha’ have explained is the fact that it is permissible for the renter to lend what he has rented, as is stated in Mughni al-Muhtaaj (3/315), and (the borrower) may use it then return it.

Based on this, there is no sin on you for lending this dish to your friend.

Secondly:

A rented apartment or anything else that people rent is a trust in the hand of the renter. What that means is that he does not have to pay compensation for anything that gets damaged, so long as he did not transgress the limits and was not negligent.

It says in al-Mawsoo’ah al-Fiqhiyyah (1/27):

There is no difference of scholarly opinion concerning the fact that the rented item is a trust in the hands of the renter. If it is damaged without any transgression of the agreed terms of use, or any failure to protect it or guard it, then he does not have to pay any compensation. End quote.

See Badaa’i’ al-Sanaa’i’ (4/210) and al-Mughni (5/311).

If the rented item is lost due to negligence or transgression on the part of the renter, then he must replace it if it can be replaced with something similar, or pay its value if it cannot be replaced.

It seems from the question that the sister fell short in asking about the dish that she lent to her friends. She should have asked for it from those who borrowed it. As this did not happen, this is a case of negligence. In that case, she has to compensate the owners of the furnished apartment for the dish, either by following up with the friends who took the dish, and taking it from them and giving it to the owners of the apartment, or by buying a similar dish for them as a replacement. If there is no such dish available, she should give them its value.

And Allaah knows best.


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

Question #70317: Reading Qur’aan together, giving good deeds to the dead, and al-Mawlid al-Nabawi (celebrating the birthday of the Prophet (peace and

Question #70317: Reading Qur’aan together, giving good deeds to the dead, and al-Mawlid al-Nabawi (celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him))

Question :

On every last Sunday of the month, we get together with a group of 30 or more sisters and each of us reads two or three hizb (portions of Qur’aan) until we complete the Holy Qur’aan in one and a half or two hours. We have been told that this will count – in sha Allaah – as a completion of the Qur’aan for each one of us. Is that correct? After that we make du’aa’ and ask Allaah to give the reward for our reading to the rest of the believers, living and dead. Will the reward reach the dead? They quote as evidence for that the words of our master Muhammad (peace and blessings of Allaah be upon him): “When a man dies, all his good deeds come to an end except three: ongoing charity, beneficial knowledge or a righteous son who will pray for him.”
On the festival of the Prophet’s birthday (al-mawlid al-nabawi), they hold a ribaat (vigil) which starts at 10 a.m. and lasts until 3 p.m. They start with prayers for forgiveness, praise of Allaah, tasbeeh and takbeer, and sending blessings upon our master Muhammad (peace and blessings of Allaah be upon him) silently, then they read the Qur’aan, and some sisters fast on that day. Is singling out this day for all these acts of worship regarded as an innovation (bid’ah)? We also have a lengthy du’aa’ seeking blessing that we say at the time of suhoor, for those who are able to say it. It is called du’aa’ al-raabitah. It starts by sending blessings and salaams upon our master Muhammad and his party and the other Prophets, and the Mothers of the Believers, and the female companions of the Prophet, the Rightly Guided Caliphs, the Taabi’een, and the righteous close friends (awliya’) of Allaah, mentioning each of them by name. Is it correct that mentioning all these names will make their owners recognize us and call out to us in Paradise? Is this du’aa’ an innovation? I feel that it is, but most of the sisters disagree with me. Will I be punished by Allaah if I am wrong? How can I convince them if I am correct? This matter is making me lose sleep and every time I remember the hadeeth of the Messenger of Allaah (peace and blessings of Allaah be upon him) which says that every newly-invented matter is an innovation and every innovation is a going-astray, and every going-astray will be in the Fire, my worry and grief get even worse.


Answer :

Praise be to Allaah.

Firstly:

In the saheeh Sunnah there are many reports which speak of the virtues of gathering to read the Book of Allaah, but in order for the Muslim to attain those rewards, he should ensure that the gathering is in accordance with sharee’ah. One of the prescribed ways in which people may gather to read Qur’aan is for the people gathered to read together for the purpose of study, learning the meanings and how to recite properly. Another kind of gathering that is prescribed is for each of them to read and the others to listen, so that they may ponder the meanings of the verses. Both are mentioned in the Sunnah of the Prophet (peace and blessings of Allaah be upon him).

For more information please see question no. 22722, which explains the ruling on gathering to read the Qur’aan.

With regard to what each person reads being counted as a khatmah (complete reading of the Qur’aan) for each of them, this is not correct, because none of them has read the entire Qur’aan, or even listened to it, rather each of them has read a part of it, so they will only be rewarded for whatever they have read of the Qur’aan.

The scholars of the Standing Committee said:

Distributing ajza’ or parts of the Qur’aan to those who are present so that each one of them may read a hizb of the Qur’aan is not necessarily regarded as a khatmah or complete reading of the Qur’aan on the part of each one of them. End quote.

Fataawa al-Lajnah al-Daa’imah, 2/480

Secondly:

It is not prescribed to say du’aa’ together after reading Qur’aan, and it is not permissible to pray that the reward for the reading go to any of the dead or the living. Our Prophet (peace and blessings of Allaah be upon him) did not do that, and neither did any of his companions (may Allaah be pleased with them).

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked:

Is it permissible for me to read the entire Qur’aan for my parents, knowing that they are illiterate and cannot read or write? Is it permissible for me to read the entire Qur’aan for a person who knows how to read and write, but I want to give this khatmah to him? Is it permissible for me to read the entire Qur’aan for more than one person?

He replied:

There is no report in the Holy Qur’aan or in the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), or from his companions (may Allaah be pleased with them) to indicate that it is prescribed to give one's reading of Qur’aan (or the reward thereof) to one's parents or to anyone else. Rather Allaah has enjoined reading Qur’aan so that one may benefit from it, learn from it, ponder its meanings and act upon it. Allaah says (interpretation of the meaning):

“(This is) a Book (the Qur’aan) which We have sent down to you, full of blessings, that they may ponder over its Verses, and that men of understanding may remember”

[Saad 38:29]

“Verily, this Qur’aan guides to that which is most just and right”

[al-Isra’ 17:90]

“Say: It is for those who believe, a guide and a healing”

[Fussilat 41:44]

And our Prophet (peace and blessings of Allaah be upon him) said: “Read the Qur’aan, for it will come as an intercessor for its companions.” And he (peace and blessings of Allaah be upon him) said: “The Qur’aan will be brought on the Day of Resurrection along with its people who used to act upon it, preceded by Soorat al-Baqarah and Aal ‘Imraan, like two clouds or two flocks of birds, spreading their wings, pleading on behalf of their companions (i.e., those who used to read them).”

The point is that it was revealed to be acted upon and pondered, to be read as an act of worship and read a great deal, not to be given to the dead or to anyone else. I do not know of any reliable basis for giving it to one’s parents or anyone else. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does any action that is not in accordance with this matter of ours will have it rejected.” Some of the scholars are of the view that that is permissible, and they said: There is no reason why the reward for reading Qur’aan and other righteous actions cannot be given to others, and they liken that to the case of charity and du’aa’ for the deceased and others. But the correct view is the first view, because of the hadeeth quoted above, and other similar reports. If giving the reward for reading to another was permissible or prescribed, the righteous salaf would have done it. It is not permissible to make analogies with regard to acts of worship, because they can only be proven by a text from the Book of Allaah, may He be blessed and exalted, or the Sunnah of His Prophet (peace and blessings of Allaah be upon him), because of the hadeeth quoted above and other similar reports.

Majmoo’ Fataawa al-Shaykh Ibn Baaz, 8/360, 361

With regard to their quoting the hadeeth, “When the son of Adam dies, all his good deeds come to an end…” this is not correct, rather if you think about it, you will see that the hadeeth indicates that it is not prescribed to give the reward for reading Qur’aan to the dead, because the Prophet (peace and blessings of Allaah be upon him) said: “A son who will pray for him,” not “who will read Qur’aan for him.”

Thirdly:

We should not write the letter (S) or abbreviations for the blessing upon the Prophet (peace and blessings of Allaah be upon him). If a person can write such a lengthy question, he is not incapable of writing the blessing upon the Prophet in full. We have already discussed the ruling on writing such abbreviations in the answer to question no. 47976.

Fourthly:

Celebrating the Prophet’s birthday (al-mawlid) is an innovation, and doing special acts of worship on this day such as saying tasbeeh and tahmeed, observing i’tikaaf, reading Qur’aan and fasting is an innovation for which a person will not receive any reward, for these are all rejected.

It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Messenger of Allaah (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.” Narrated by al-Bukhaari, 2550; Muslim, 1718.

According to a version narrated by Muslim (1718) he said: “Whoever does an action that is not in accordance with this matter of ours will have it rejected.”

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

I do not know of any basis for this mawlid in the Qur’aan or Sunnah, and there is no report that any of the scholars of this ummah, who are examples in matters of religion and adhere to the path of those who came before, did this. Rather it is an innovation (bid’ah) which was introduced by those who have nothing better to do, and it is a means for them to have fun and eat a lot.

Al-Mawrid fi ‘Aml al-Mawlid, quoted in Rasaa’il fi Hukm al-Ihtifaal bi’l-Mawlid al-Nabawi, 1/8, 9

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:

If celebrating the Prophet’s birthday was prescribed, then the Prophet (peace and blessings of Allaah be upon him) would have told his ummah of that, because he is the most sincere of people and there is no Prophet after him who could explain anything he did not speak about. He (peace and blessings of Allaah be upon him) is the Seal of the Prophets and he explained to the people what he had to explain of the truth, such as loving him and following his sharee’ah, sending blessings and salaams upon him and other rights of his that are explained in the Qur’aan and Sunnah. He did not tell his ummah that celebrating the day of his birth was something prescribed so that they would do that. He (peace and blessings of Allaah be upon him) did not do that during his lifetime and his companions (peace and blessings of Allaah be upon him) who were the dearest of people to him and the most knowledgeable of his rights did not celebrate that day, neither did the Rightly-Guided Caliphs or any others. Then those who followed them in truth of the best three generations did not celebrate this day either.

Do you think that all these people were ignorant of his rights or fell short with regard to them, until the later generations came and made up for this shortfall and made the truth complete? No, by Allaah. No wise man who understands the nature of the Sahaabah and how they followed the truth would say this. If you understand that the celebration of the Prophet’s birthday was unknown at the time of the Prophet (peace and blessings of Allaah be upon him) and the time of his companions and the time of their earliest followers, you will realize that it is an innovation that has been introduced into the faith, and it is not permissible to do it, approve of it or advocate it, rather we must denounce it and warn people against it.

Majmoo’ Fataawa al-Shaykh Ibn Baaz, 6/318, 319

Fifthly:

It is not permissible for anyone to make up a du’aa’ or dhikhr and promulgate it among the people. The du’aa’ that is called du’aa’ al-raabitah is an innovated du’aa’, and thinking of those who are being prayed for and believing that they will recognize the one who is praying for them and will call out to him in Paradise – all of that is Sufi myths and fables that have no basis in the religion of Allaah. The Islamic guidelines by means of which a person can distinguish between Sunnah and bid’ah, right and wrong, are clear. The basic principle with regard to acts of worship is that nothing is permitted unless there is evidence. We cannot seek to draw closer to Allaah by doing an act of worship unless there is evidence from the Qur’aan or saheeh Sunnah that it is prescribed. The basic principle for the Muslim is to follow and not to innovate, and innovations will be rejected. Allaah has completed this sharee’ah for us and has completed His blessing upon us, so what need do we have for such innovations to be part of our lives at the time when we are falling so far short with regard to that which is proven in sharee’ah?

For more information see the answer to questions no. 27237 and 6745

We hope that what we have mentioned is sufficient to make these sister refrain from their innovation. We advise them to fear Allaah and follow the Sunnah. They should remember that Allaah does not accept any innovated act of worship, no matter what efforts and wealth are expended on it. Being moderate in following the Sunnah is better than striving hard in following innovation, as the great Sahaabi ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said.

We ask Allaah to guide those sisters to that which pleases Him, and we advise you to convey this message well and not take part in that with them, and to be patient in bearing any problems that may result from that.

And Allaah knows best.


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Question #72895: Their boss does not let them offer prayer in congregation in the mosque

Question #72895: Their boss does not let them offer prayer in congregation in the mosque


Question :

We are a group of doctors who have been working in a complex of private clinics for six months during which – praise be to Allaah – we used to offer prayers in congregation in the mosque, because we worked, and most of us lived, in one building that was opposite a mosque and it was easy for us to go and pray there. We would do wudoo’ in the building and go down to the mosque just before the iqaamah, and go back to the building quickly after the prayer was over, and we would pray Sunnah in the building, as we were keen not to miss too much time at work.
Praise be to Allaah, during these six months there was no problem due to our praying in the mosque, but then the administration of the building began trying to force the workers to offer the obligatory prayers in the building, even though there is no place set aside for prayer, rather we have to put down prayer mats in the foyer at the time of prayer, then the iqaamah for prayer is given with no adhaan. Please note that the distance between the mosque and the clinic building is less than fourteen metres.
We refused to pray in the building without a shar’i fatwa from a scholar who fears Allaah. We looked for a fatwa from Shaykh Ibn Baaz (may Allaah have mercy on him) on this issue, and this fatwa is published on your website in question no. 21345. We showed this fatwa to the manager but he insisted on his view, saying that our jobs require us to be present in the building throughout our working hours, so as to be prepared to deal with any emergency. Please note that staff are not present 24 hours a day, rather doctors are on call for emergencies outside of regular working hours which means that in such cases a doctor will be delayed between fifteen and twenty minutes at least, if he happens to be home when he is called.
Does the boss or manager have the right to oblige us to pray in the building and not pray with the congregation in the mosque?
If we have to stay in the workplace in obedience to the administration’s orders, and not pray in the mosque, then should we leave this job, even though some of us are in great need of the money? Or will we be excused for not attending prayer in congregation in this case?.


Answer :

Praise be to Allaah.

Firstly:

What you did by praying with the congregation in the mosque is the right thing, and it is what is required of you and of everyone in the building except those who have a legitimate shar’i excuse such as sickness and the like. The saheeh evidence indicates that it is obligatory to pray with the congregation in the mosque when the call to prayer is given. For more information on the evidence please see question no. 8918. The boss has no right to force the employees to stay away from praying in congregation in the mosque, because this is forcing you to abandon a shar’i duty. Rather he should help them and encourage them to go to the mosque, in obedience to the command of Allaah, may He be exalted, and the command of His Messenger (peace and blessings of Allaah be upon him). In that there are goodness and blessings many times greater than the loss of work that he imagines. This will also remind visitors to the clinic and others of the importance of prayer, which is so important that work should stop for it and employees should be given time off for it, for it is indeed so important. The Prophet (peace and blessings of Allaah be upon him) even thought of burning down the houses of those who stayed away from prayer in congregation, even though they may have been praying in their houses, whether in congregation or individually. And he ordered the blind man to come to the mosque, and he did not grant him a concession allowing him to pray in his house. This indicates that it is obligatory to pray in the mosque. This is clearly stated in the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever hears the call to prayer and does not come, there is no prayer for him, unless he has an excuse.” Narrated by Ibn Maajah (793) from the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him); classed as saheeh by al-Albaani in Saheeh Ibn Maajah.

Think about this great hadeeth and the stern warning that it contains for the one who stays away from prayer in congregation and does not come to the mosque when he hears the call, and states that there is no prayer for him unless he has an excuse. Would any Muslim agree to among those for whom there is no prayer, whether that means that it is not accepted at all or that the reward is reduced? No wise man who is keen to please his Lord would accept that.

We ask Allaah to guide the boss and manager, and to open their hearts to obeying the command of the Prophet (peace and blessings of Allaah be upon him), so that they may attain the goodness, blessing and provision that come from obeying him. Allaah, may He be exalted, 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]

And the Prophet (peace and blessings of Allaah be upon him) said: “The Holy Spirit (Jibreel) has inspired to me that no soul will die until it has completed its appointed term and received its provision in full, so fear Allaah and do not be desperate in seeking provision, and no one of you should be temped to seek provision by means of committing sin if it is slow in coming to him, for that which is with Allaah can only be attained by obeying Him.” Narrated by Abu Na’eem in al-Hilyah from the hadeeth of Abu Umaamah; classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 2085.

Thirdly:

With regard to the fatwas of the scholars on this issue, they are many and are well known. We will quote a few of them here:

1 –It says in Fataawa al-Lajnah al-Daa’imah (7/298):

Question: A man works in a company and there are more then three mosques around the company’s building. He always goes out to pray in the mosque, but his colleagues pray at the company’s door, and they want him to pray with them in the building and not go to the mosque. Some of his brothers suggested that he should pray with them and give a lesson to them after the prayer, on the grounds that he has more knowledge of the Sunnah then them, and he should lead them in prayer, even though there are others there who know more Qur’aan than he does. Should he listen to their advice, or should he continue to pray in the mosque, regardless of what they said to him?

Answer: The workers in this company should pray in congregation in one of the mosques that are close to the company’s building, as their colleague is doing. He is doing the right thing by praying in the mosque, and they are mistaken by praying at the company’s door, because the saheeh ahaadeeth from the Prophet (peace and blessings of Allaah be upon him) indicate that it is obligatory to offer the prayer in congregation in the mosque, and it is not permissible to stay away without a legitimate shar’i excuse. End quote.

2 – Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: We are a group of employees working in a government department and there is a mosque close to us, separated from us by a street that is only thirty metres wide and we can hear the call to prayer clearly. But we pray in a musalla (prayer room) that we have made in the office. We have read the fatwa of the Standing Committee for Academic Research and Issuing Fatwas which says that it is not permissible to pray in a government department when there is a mosque nearby, and that the employees must pray in the mosque. Our question is: Is it permissible for us to pray in congregation in our office or must we pray in the mosque? Is it permissible for our boss to force us to pray in the office even though there is no shar’i excuse for that?

He replied: What you and your boss must do is pray in the mosque; it is not permissible for you to fail to attend, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever hears the call to prayer and does not come to prayer, there is no prayer for him, except for the one who has an excuse.” Ibn ‘Abbaas (may Allaah be pleased with him) was asked what was meant by an excuse and he said: “Fear or sickness.” And it is proven that a blind man asked the Prophet (peace and blessings of Allaah be upon him): “O Messenger of Allaah, I do not have a guide to bring me to the mosque; is there any concession that will allow me to pray at home?” The Prophet (peace and blessings of Allaah be upon him) said to him: “Can you hear the call to prayer?” He said: “Yes.” He said: “Answer it.” Narrated by Imam Muslim in his Saheeh.

Ibn Mas’ood (may Allaah be pleased with him), who was one of the companions of the Prophet (peace and blessings of Allaah be upon him) said: “I remember a time when no one stayed away from it (the prayer) except a hypocrite who was known for his hypocrisy or one who was sick.”

So what you must all do is persist in praying in the mosque with the congregation, and do not be like the enemies of Allaah, the hypocrites. May Allaah help you and make things easy for you. End quote from Majmoo’ Fataawa al-Shaykh Ibn Baaz (12/64).

Thirdly:

Many employees, unfortunately, go out to pray in the mosque, but then they waste a lot of time by coming back to work late after the prayer, chatting with the brothers they meet in the mosque. Some of them even go to do other things after the prayer and that makes them late in coming back to work. Some of them do not go and pray at all, rather they go home or someplace else, then they go back to work as if they had gone to pray. If the boss fears that this is happening, then he has the right in that case to prevent them from praying in the mosque, but he should oblige them to pray in the workplace, to protect the interests of the work and to prevent negligence on the part of some employees.

Moreover, the work may require some employees to stay there so as to check on some patients who require constant supervision, or some doctors to deal with emergencies. In such cases there is no sin on the people who do not attend prayer in congregation in the mosque, and they may pray in congregation in the workplace if that is possible, but that should only be done by those who need to do it, not all the doctors and employees. In the answer to question no. 22185 we have explained that if a doctor is required by his work to be present in the hospital at the time of Jumu’ah prayer in order to deal with emergencies, there is no sin on him if he misses Jumu’ah prayer, but he must pray Zuhr in the workplace.

Fourthly:

If the administration insists on its attitude, and your continuing to go to the mosque means that you will be fired, then it seems that those who need this work are excused for not praying in congregation in the mosque, but they should try to pray in congregation in the workplace. The fuqaha’ have stated that one of the excuses that make it permissible to miss praying in congregation is fear of losing livelihood that one needs, as is stated in Kashshaaf al-Qinaa’ (1/496).

We ask Allaah to guide you.

And Allaah knows best.


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

Question #82550: She had an argument with her husband and went to her family’s house for three months

Question #82550: She had an argument with her husband and went to her family’s house for three months

Question :

I had an argument with my wife and she left the house and went to stay with her daughter, and she did not speak to me despite my many efforts. Then her parents came and took her with them, without referring to me or meeting me to talk about what happened or to try to bring about a reconciliation. Now it has been three months with no contact or asking about her children. What is the ruling – is she still my wife or is she considered to be divorced?.


Answer :

Praise be to Allaah.

Firstly:

It should be noted that one of the main causes of problems between husbands and wives, which may lead to very bad consequences, is the lack of knowledge on both sides of the rights that each spouse has over the other. Islam came to establish these rights and to make each spouse adhere to them, as Allaah says (interpretation of the meaning):

“And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable, but men have a degree (of responsibility) over them”

[al-Baqarah 2:228]

The rights of each spouse are matched by duties that they owe to the other. This achieves balance between them, which leads to stability in family life. Ibn ‘Abbaas (may Allaah be pleased with him) said concerning this verse: This means that women are entitled to kind and decent treatment from their husbands, just as they are required to obey them in matters in which they are enjoined to obey their husbands. Al-Qurtubi said: The verse includes all marriage rights and duties.

These duties include overlooking insignificant matters and mistakes, especially words and actions by which no harm was meant. According to the hadeeth of Anas (may Allaah be pleased with him), the Prophet (peace and blessings of Allaah be upon him) said: “Every son of Adam is prone to error, and the best of those who err are those who repent.” Narrated by al-Tirmidhi (2499); classed as hasan by al-Albaani in Saheeh al-Tirmidhi.

Both husband and wife have to put up with one another, for everyone makes mistakes and the one who deserves most tolerance is the one who is with you most of the time. Neither party should respond in kind if the other is angry. If one spouse sees the other being irritable, he should restrain his anger and not respond directly to the irritation. Hence Abu’l-Darda’ (may Allaah be pleased with him) said to his wife: “If you see me angry, try to calm me down and if I see you angry I will try to calm you down, otherwise we cannot live together.” The Imam of Ahl al-Sunnah, Imam Ahmad, (may Allaah have mercy on him) married ‘Abaasah bint al-Mufaddal, the mother of his child Saalih, and he used to say of her: “Umm Saalih stayed with me for twenty years, and we never differed concerning anything.”

One of the greatest duties is that each spouse should advise the other to fear Allaah. In a saheeh hadeeth it is narrated that Thawbaan said: “When the verse ‘And those who hoard up gold and silver’ [al-Tawbah 9:34] was revealed, we were with the Prophet (peace and blessings of Allaah be upon him) on one of his journeys, and some of his companions said: ‘There has been revealed concerning gold and silver what has been revealed; if we knew what kind of wealth is better we would seek it.’ He (peace and blessings of Allaah be upon him) said: ‘The best of it is a tongue that remembers Allaah, a heart that is grateful and a believing wife who helps him in his faith.’” Narrated by Ahmad (21358) and al-Tirmidhi (3094). It is also narrated in Saheeh al-Jaami’ (5231).

Moreover a man should not hate his wife if he sees in her something that he dislikes, because if he dislikes one characteristic in her, he will be pleased with another, so the one will make up for the other. According to the hadeeth, the Prophet (peace and blessings of Allaah be upon him) said: “Let not a believing man hate a believing woman; if he dislikes one characteristic in her he will be pleased with another.” Narrated by Muslim (1469).

One of the greatest things that will help to create a good relationship between spouses is a good attitude. Hence Islam attaches great importance to it. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The most perfect of the believers in faith are those who are best in attitude, and the best of you are those who are best to their womenfolk.” Narrated by al-Tirmidhi (1162); classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

Part of kind treatment is forbearance, not following up on all matters, small or great, and not rebuking or scolding for everything, except with regard to the rights of Allaah.

Secondly:

The fact that your wife left the house without your permission and has been away for so long, does not mean that she is divorced, rather she is still your wife, and she is not divorced unless you divorce her.

But this leaving is counted as nushooz (wilful defiance) and she is sinning thereby, and she forfeits her right to maintenance, so long as she has no excuse for leaving, such as any harm or wrongdoing that you may have done to her. But her continuing to stay away from the home for this length of time, and her keeping away from her husband and children, are a sin that cannot be approved of, and her family should not help her in that. This staying away is one of the greatest means that the Shaytaan will use to destroy the household and create enmity. Hence a wise man, and a family that understands the consequences, will not approve of this staying away, rather they will strive to bring people together, discuss the matter and solve the problem in an atmosphere of kindness and love, so as to preserve the respect and love between the spouses.

Hence our advice to you is to get in touch with your wife, and admonish her and remind her of Allaah and of her duties towards her husband and children. If this advice does not succeed, then seek the help of good and righteous people among her relatives and others whom you know.

Our advice to the wife is to fear Allaah and beware of disobeying her husband and making him angry, and giving her family precedence over the interests of her home and children.

Both spouses should realize that stubbornly clinging to their own opinions will not solve the problem that exists between them, rather it will only make it worse. The one who is big hearted is the one who hastens to reconcile, and understands the importance of reconciliation. So be the big hearted one, and let that motivate you to seek an understanding and a solution to the problem. That will only raise you in status before Allaah, may He be exalted, and before His creation. The Prophet (peace and blessings of Allaah be upon him) said: “Allaah only increases a person in status if he forgives, and no one ever humbles himself before Allaah but Allaah will raise him in status.” Narrated by Muslim (2588).

So hasten to get in touch and ask after her. Take the first step towards reconciliation and bringing the family back together, and your reward will never be lost with Allaah.

We ask Allaah to guide you both.

And Allaah knows best.


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