Q & A Corner

Question:
Is it haram in islam for a girl to pierce her ears more than once, as some people say it is imitating non muslims?.

Answer:
Praise be to Allaah.

It is permissible for a woman to pierce her ears in order to wear earrings, according to the majority of fuqaha’.

In al-Mawsoo’ah al-Fiqhiyyah (11/272) it says: The majority of fuqaha’ are of the view that piercing a girl’s ears so that she may wear earrings is permissible. The people used to do that at the time of the Prophet (peace and blessings of Allaah be upon him) and he did not denounce it. It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) prayed two rak’ahs on the day of Eid, and he did not offer any other prayer before or after them, then he went to the women – accompanied by Bilaal – and told them to give charity, and the women started giving their earrings. End quote.

See also: Tabyeen al-Haqaa’iq (6.227), al-Insaaf (1/125) and al-Adaab al-Shar’iyyah (3/341).

The scholars of the Standing Committee for Issuing Fatwas were asked: Is it permissible to pierce a girl’s ears so that she can wear earrings?

They replied: That is permissible, because it is for adornment, not for harming or changing the creation of Allaah, and because that was the custom during the Jaahiliyyah and at the time of the Prophet (peace and blessings of Allaah be upon him) and he did not forbid it, rather he approved of it as did his companions (may Allaah be pleased with them). End quote.

Fataawa al-Lajnah al-Daa’imah (17/139).

But one should adhere to that which is customary. If the custom is to have only one hole, then you should not do more than that, because that is sufficient for adornment, and doing more than that may be causing pain for no benefit, as well as being odd or trying to show off.

It is haraam to pierce the ears more than once and wear more than one earring if that is done in imitation of kaafir women.

What is meant by imitation is if there is a specific way of wearing earrings that is done only by some kaafir women. In that case it is haraam for Muslim women to imitate them.


Islam Q&A

Question
Mr. Amr Khaled,
Assalamu ‘Alykum.

I have been wearing hijab for 13 years, and I have been married for 8 years.

We has moved to the U.K since we got married.

Lately, my husband talks to me a lot about taking off my hijab because he thinks that I look different from other people.

He argues that I am the only one wearing hijab where we are living. My husband’s attitude makes me very sad. He was the total opposite.

I don’t know what to do. His point is that my appearance attracts people’s attention, and by taking hijab off, I will look normal and no one will look at me. Please tell me what to do!!!

What do you think about his logic regarding wearing hijab in Western countries??

Thank you for your time.

Your Sister



Answer


In the name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah and peace and blessings be upon His messenger.

Dear sister,

Jazaky Allah khayran for your email and for the confidence you place in our service. I ask Allah to help me be up to your precious trust.

Dear sister,

Allah (swt) says in the Holy Qur'an:
"Alif Lam Mim.Do men think that they will be left alone on saying, We believe, and not be tried? And certainly We tried those before them, so Allah will certainly know those who are true and He will certainly know the liars."

Sister, do you expect that life will go smoothly? Do you expect that you will get everything you wish?

Where is your test then?! Life is a test dear. This is what our whole lives are about: being tested by Allah! Don't fail your first test Sister! Don't make the people around you make you lose your trust in Allah.


Sister,

Don't be like those described in the Chapter of al-Hajj:

"And among men is he who serves Allah (standing) on the verge, so that if good befalls him he is satisfied therewith, but if a trial afflict him he turns back headlong; he loses this world as well as the hereafter; that is a manifest loss."

Almighty Allah makes it clear in the Qur’an that good and evil are part of life nature; He says: “We try you with evil and with good, for ordeal. And unto Us ye will be returned.” (Al-Anbiya’: 35)


Trials are sometimes to punish those who violate Allah’s laws. But this is not always the case. Other times, trials are to test our faith in Allah and hence be given high degrees in Paradise.

In this sense, a Muslim should always keep in mind that life is full of its ups and downs, and strives hard to battle against life vicissitudes.
It should be borne in mind that whatever befalls man in life is a form of test and trial; so it behooves every true Muslim to keep patient at times of afflictions and trials, and this will earn him great reward, as the Prophet (peace and blessings be upon him) says: “Great is the state of a believer, for he is winner at any rate. If he is given a blessing and thus shows gratitude, it is good for him. If he is plagued with an affliction and thus shows patience, it is good for him.”


Sister in Islam ,

Almighty Allah tests His servants with good and bad things, with adversity and prosperity. These tests may be a means to give them reward and high degrees in Paradise.
This occurred to many Messengers and Prophets and many righteous servants of Allah. Our Prophet (peace and blessings be upon him, is reported as saying: “The people most subject to affliction are the Prophets, then come the righteous and after them come the best people all according to his goodness.”

Sister,

Being attractive because one looks different is one thing, and being attractive because one looks beautiful is another. These are two totally different things.


Sister,

DON'T TAKE OFF YOUR VEIL FOR ANY REASON! Sister, those who won't accept you with your hijab are better to be avoided in the first place.
Concerning your husband, you must not obey your husband if he orders you to disobey Allah.


Dr. Sano Koutoub Moustapha states:
"You should never ever think of obeying your beloved husband in taking off your hijab to please his un-Islamic feeling and desire. You should and you have to please your Lord the Almighty.

Furthermore, you should remind your husband that in pleasing Allah the people will be pleased with you. At the same time, disobeying Allah for the sake of pleasing people will lead to the displeasure of the people sooner or later. Therefore, he should be worried about Allah’s anger not people’s dissatisfaction.It is necessary for both of you to feel so proud of being Muslims and never ever think of hiding your religion in order to please others.


May Allah guide you to the straight path.

Amr Khaled

Question
Alsalamo 3alykom gami3an.

Actually , i don't know from where should i start but i will write what i feel ,what i can't do and what makes me sick of my life.

i did every single bad thing u can imagine in this world starting from smoking ending with "akbar el ma3asi" at the same time i never hurt anyone b4 i always give zakat el mal we kont ba2azen wana so3'ayar fel game3.

I never lie we sometimes i pray. so i have two conflict directions here.... usually am on the bad side but always there is something insidemetelling ,that this is not where i suppose 2 be,but am so weak in a matter that i say it's okay i will neve rtry 2 look for this kind of mistakes unless they come 2 me and when they arrive i forget god i forget my agreement with him i just don't think about anything except what came.
Nowdays,,, nothing makes me comfortable ,,,nothing makes happy or satisfied of my current situation am always depressed thinking that i am a bad person don't even deserve to live .


i always feel that there is something missing ,i discovered that it might be that am far away from god, i decided to go further steps and try 2 pray but am sure 100% when it comes the test i'll fail and what failure.
I dreamed once b4 that god gave the ability 2 fly and get connected with "el3afarit wel shayatin and 2become one of their friends that no one else can see me or her"shaytana" in that dream we were flying and there was abuilding guarded by a very old man with a white long bear ,so when we tried to go thru the door, he let me pass and he stops hercuz she was not allowed 2 enter . then he brought a big stick and tried 2 chase me everywhere and i was runing away from him till i reach a closed area at that time i waked up.and found "Azan el fagr" i went "atwada we saleit el fagr 7ader"
and go back 2 sleep peacfully.
Mr.Amr i have a deep faith in god and you to help me in my situation and give the advice of what 2 do.

Thank u.
alsalam 3alykom

AHMAD


Answer

In the name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah and peace and blessings be upon His messenger.

Dear brother AHMAD,

Jazak Allah khayran for your email and for the confidence you place in our service. I ask Allah to help me be up to your precious trust.

Dear AHMAD,
I was deeply touched by your message.
It dsecribes the feelings of a typical Muslim young man; those conflicting feelings that keeps him unable to take solid steps on the way of Allah.

AHMAD,
I want you to know that I understand very well the temptations the youth face. I was in your age and I understand your feelings. Don't think that I preach from a high pulpit; I'm totally aware of your problems and the dilemmas you face. Therefore, I want you to listen to me as a friend, not as a preacher.

Dear AHMAD,

Do you want to know the reason behind what you feel now? Believe me it is your sins. You should be aware that when Allah commands us to give up sins and to avoid them it is not because our sins will harm Him; rather, our sins will harm US! It was the habit of the righteous ancestors to think about their sins whenever they were faced with hardship in anything. In fact, sins have many bad effects on the lives of the sinners.

AHMAD,

Sins leave the sinner in a state of depression, anxiety and unrest in this life, and blindness in the next life as a result of turning away from the remembrance of Allah. The Most High says, 'And whoever turns away from My remembrance shall have a wretched existence and We shall gather him on the Day of Resurrection blind.'

Imam Ibn Al-Qayyim Al-Jawziyah explains to us the effects of sins in his well-known book Al-Jawab Al-Kafi. Some of those effects are:

1-Prevention of knowledge: Knowledge is a light which Allah throws into the heart and disobedience extinguishes this light.

Imam Ash-Shafi`i said: “I complained to Wakee` about the weakness of my memory, so he ordered me to abandon disobedience and informed me that knowledge is light. He said that the light of Allah is not given to the disobedient.”

2-Prevention of sustenance: Just as righteousness brings about sustenance, the abandonment of righteousness causes poverty. There is nothing which can bring about sustenance like the abandonment of sins.

3-Prevention of obedience (to Allah): If there was no other punishment for sin except that it prevents one from obeying Allah then this would be sufficient.

4-Sealing of the heart: When disobedience increases, the servant’s heart becomes sealed so that he becomes of those who are heedless. The Exalted said: "But no! A stain has been left on their hearts on account of what they used to earn (that is, their actions)" (Al-Mutaffifin 83: 14).

5-Disobedience weakens the heart and the body: The fact that it weakens the heart is clear. Disobedience continues to weaken the heart until its life ceases completely.

6-Disobedience reduces one's lifespan and destroys any blessings: Just as righteousness increases one’s lifespan, sinning reduces it.

Brother,
Can you imagine how sins can affect your life negatively?! What I understood from your message is that you are living alone (correct me if I'm wrong). So, let's see how we can make you resist temptations.

Sameh, first of all, I want you to make tawba (repentence) to Allah from all your sins. Allah (swt) says in the Noble Qur'an:
Say: O my servants! who have acted extravagantly against their own souls, do not despair of the mercy of Allah; surely Allah forgives the faults altogether; surely He is the Forgiving the Merciful" (Al-Zumar, 53).

Dear Brother,
I understand your feelings very well. I know what it means to be sinful and guilty because we all pass through such moments; we all make mistakes. At the end of the day, we are human beings; we are not angels! We make mistakes, but we should repent, and we should be sure that Allah's mercy is limitless

AHMAD,
You should know that Allah forgives all sins except polytheism (al sherk).
You can gain Allah's forgiveness only through repentance (tawba), and repentance has three conditions; you should:

1. Stop committing the sin.
2. Regret what you have done.
3. Take a firm decision not to do it again.

Second, brother, I want you to avoid going to any place or being with anyone that urges you to commit sins. Find yourself a group of religious friends. Allah (swt) says in the chapter of al-Kahf:"And withhold yourself with those who call on their Lord morning and evening desiring His goodwill, and let not your eyes pass from them, desiring the beauties of this world's life; and do not follow him whose heart We have made unmindful to Our remembrance, and he follows his low desires and his case is one in which due bounds are exceeded."
Believe me those friends are the ones who are going to help you withstand any temptations.

Third, occupy your time with useful activities in order not to give the satan the chance to whisper to you: practice sport, attend Qur'an lessons, spend time with religious friends,...etc. And always remember that free time is a double-edged weapon.

Dear AHMAD,
I advise you to do the following:
1-Pray the five prayers in their allotted times.
2-Increase your remembrance (zikr) of Allah (check the "Zikr" lecture).
3-Increase your invocations "Do3a2" of ALLAH to support and Guide towards the righteous path (Check the Do3aa lecture).
4-You should have religious friends to support you in Allah's way.
5-Try to attend an Islamic lesson or a Quran lesson at least once a week.

amr khaled

Question:
If a man says to his wife, “In sha Allaah I will divorce you and get rid of you,” but he does not say anything other than that, does that count as a divorce? His intention was not to divorce her, rather it was meant only as a threat, and he is certain about that.



Answer:

Praise be to Allaah.

A man’s saying to his wife “In sha Allaah I will divorce you and get rid of you,” does not count as a divorce, rather it is a threat of divorce in the future, so no divorce has taken place, unless he instigates it after that.

And Allaah knows best.

Islam Q&A

Question:
My question is about hijab. Women here are forbidden to wear hijab and they are treated badly in addition to the fact that they are not allowed to enter their workplaces or other places such as police stations, so they have no choice but to take off their hijab. What is the solution, especially since we have to meet our own needs and especially at work?.



Answer:
Praise be to Allaah.

For a woman to wear hijab in front of non-mahram men is an obligation that is indicated in the Qur’aan and Sunnah and by scholarly consensus. It is not permissible for anyone to enjoin otherwise or to prevent those who want to follow this command, otherwise he is going against the command and laws of Allaah. 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 whoever contradicts and opposes the Messenger (Muhammad صلى الله عليه وسلم) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!”

[al-Nisa’ 4:115]

“But no, by your Lord, they can have no Faith, until they make you (O Muhammad صلى الله عليه وسلم) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission”

[al-Nisa’ 4:65]


Secondly:

It is not permissible for a woman to be careless about this obligation or to go out of her house with any part of her body uncovered, unless she is forced to do so in a case of necessity that makes that which is haraam permissible, such as if she is summoned to a police-station, and she cannot avoid going there because that would result in harm to herself or her property.

As for going out to work, if she does not have to do that because what she is given by her husband or father or other relative who is obliged to support her is sufficient for her, then it is not permissible for her to go out to work if that will result in her taking off her hijab.

The Muslims have to cooperate with regard to this matter and ensure that Muslim women are independent of means so that they are not compelled to go out in ways that involve sin. That may be achieved by calling on fathers and relatives to spend generously on them and to provide some useful work that women can do in their homes, so that they will have no need to go out for any reason that may lead to them taking off their hijab and exposing them to harm because of wearing it.

This depends on convincing the men that hijaab is obligatory, because many of them do not care about that, and some of them are keen for their wives and daughters to go out and work, and some of them will not agree to marry a woman who does not work, even if her work means that she has to take off the hijaab. This ignorance and shortcoming on the part of the men is one of the greatest causes of this problem, and one of the reasons why the matter is not being resolved. We should strive to spread this knowledge, remind people of it and train them to follow it, so that every man will be keen to protect his family and dependents, and will realize that he will be questioned tomorrow about this trust – did he take care of it or not? The Prophet (peace and blessings of Allaah be upon him) said: “There is no person to whom Allaah entrusts the care of others and he does not take care of them sincerely, but he will not even smell the fragrance of Paradise.” Narrated by al-Bukhaari (7150) and Muslim (142).

In fact, Muslims are individually obliged to strive to remove this evil, and to adopt all the necessary means of achieving that, through organizations and associations etc., so as to relieve their women of hardship and enable every Muslim woman to wear her hijab. They should not despair and give up on doing this duty. How many rights have been restored to people by means of patience, effort and striving.


Thirdly:

If a woman is in dire straits and cannot find any alternative to going out to work because she has no one to support her, and she is also forced to take off the hijab, then if she is able to migrate to a land where she will be able to practise her religion openly and obey the commands of her Lord, she is obliged to do so.

Ibn al-‘Arabi said in Ahkaam al-Qur’aan (1/612):

Migration (hijrah) from dar al-kufr (kaafir lands) to dar al-Islam (Muslim lands) is obligatory.

And from a land where innovation is widespread. Imam Maalik (may Allaah have mercy on him) said: It is not permissible for anyone to settle in a land in which the salaf are reviled.

And from a land in which haraam things are prevalent, for seeking halaal is an obligation for every Muslim.

But not everyone may be able to migrate, and it cannot be regarded as a solution for all Muslim women.

If a women really needs to go out of her house to work or do some errands etc, and the matter is limited to uncovering the face only, then we hope that there is nothing wrong with her doing that.

But we must strive to solve this problem completely, as stated above, by advising those who are in positions of responsibility and asking them for this religious and personal right. The daa’iyahs who call people to Allaah and the scholars have to explain to the people that hijab is an obligation that Allaah has enjoined upon the Muslim women.

It is very strange that we see this intense war against hijab, the symbol of chastity and purity, and at the same time we see that the door is wide open for immoral and promiscuous women.

Be patient, O believing women, for the reward of Allaah is precious and there will come a day in which the religion of Allaah will prevail over all other religions.

“It is He Who has sent His Messenger (Muhammad صلى الله عليه وسلم) with guidance and the religion of truth (Islam), to make it superior over all religions even though the Mushrikoon (polytheists, pagans, idolaters, disbelievers in the Oneness of Allaah) hate (it)”

[al-Tawbah 9:33]

“And Allaah has full power and control over His Affairs, but most of men know not” [Yoosuf 12:21

We ask Allaah to guide this ummah so that people of obedience will be honoured and people of disobedience will be humiliated, , and to help you and all the Muslim women to adhere to hijab and give up wanton display and unveiling.

And Allaah knows best.

Islam Q&A

Question

What is the ruling on Valentine’s Day?.




Answer:
Praise be to Allaah.



Firstly:

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


Secondly:

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

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

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

[al-Maa’idah 5:48]

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

[al-Hajj 22:67]

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

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

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

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

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

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

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

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

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



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

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

He replied:

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

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

2- It promotes love and infatuation.

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

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

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

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



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

1- Celebrating this day

2- Buying things from the stores on this day

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

They replied:

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

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

[al-Maa’idah 5:2]

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


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

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


He replied:

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


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


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


And he said:

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

And Allaah knows best.

Islam Q&A

Question:
If a man needs money to pay his household expenses, or to pay rent on his house etc, and he cannot find anyone to lend him money or from whom he can borrow, is it permissible for him to borrow from the bank?.



Answer:
Praise be to Allaah.

If borrowing from the bank is done in a shar’i manner, such as taking a loan which he will pay back with no interest, or he buys something from them to be paid for at an agreed time – even if that is for more than the current price – there is nothing wrong with that. But if he borrows from them on the basis of riba (interest), this is not permissible, because Allaah has forbidden riba in His holy Book, and in the Sunnah of His noble Messenger (peace and blessings of Allaah be upon him), and has issued a warning concerning it that is not mentioned with regard to eating dead flesh and the like. Allaah says (interpretation of the meaning):

“Those who consume Riba will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytaan (Satan) leading him to insanity” [al-Baqarah 2:275].

The mufassireen said: What this means is that he will rise from his grave on the Day of Resurrection like one who is insane. Then after that Allaah says (interpretation of the meaning):

“That is because they say: ‘Trading is only like Riba,’ whereas Allaah has permitted trading and forbidden Riba. So whosoever receives an admonition from his Lord and stops consuming Riba, shall not be punished for the past; his case is for Allaah (to judge); but whoever returns (to Riba), such are the dwellers of the Fire — they will abide therein.

276. Allaah will destroy Riba and will give increase for Sadaqaat (deeds of charity, alms)”

[al-Baqarah 2:275-276].

It is narrated in a saheeh report that the Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the one who consumes riba and the one who pays it, the one who writes it down and the two who witness it, and he said: they are all the same. This was narrated by Muslim in his Saheeh. There are many well known verses and ahaadeeth which forbid riba and warn against it. Not finding someone to lend him money or sell to him on credit does not make him come under the ruling of necessity which makes eating dead meat or engaging in riba permissible. This is a view for which there is no basis in sharee’ah, because the one who is in need can work with his hands until he earns enough to pay for his needs, or he can travel to another town to find someone who will lend him money or sell to him on credit.

The case of necessity is that in which a person fears that he will die if he does not eat the dead meat or whatever because of starvation and not being able to find anything to keep body and soul together by earning etc. The need of those who deal with riba-based banks does not come under the heading of necessity which makes dead meat and the like permissible.

Many people take the matter of riba lightly, so that they deal with it and issue fatwas to the people for the slightest reason. This is only due to lack of knowledge and weakness of faith, and because they are overwhelmed with love of wealth. We ask Allaah to keep us safe and sound from that which incurs His wrath. The more one can avoid dealing with the bank or borrowing from them – even in the shar’i ways that we mentioned above – the better, because in most cases the bank’s money is not free from haraam elements, and the Prophet (peace and blessings of Allaah be upon him) said: “Whoever avoids doubtful areas has protected his religious commitment and his honour.” Agreed upon. And Allaah is the source of strength.

Question:
Is sitting in a café that serves both halaal things such as soft drinks and haraam things such as the water-pipe (narghile) permissible? Please note that I am only looking for the halaal things.



Answer:
Praise be to Allaah.

It is not permissible to sit in a place in which sin is committed openly, unless one is forced to do so, because denouncing evil with one’s hand (by taking action), one's tongue (by speaking against it) or one's heart (by hating it) is something that is obligatory, and sitting in a place where evils are being committed and not denouncing them is contrary to that. Allaah says (interpretation of the meaning):

“And it has already been revealed to you in the Book (this Qur’aan) that when you hear the Verses of Allaah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them”

[al-Nisa’ 4:140]

al-Qurtubi (may Allaah have mercy on him) said: The words of Allaah, “then sit not with them, until they engage in a talk other than that” mean, something other than kufr (disbelief). “(But if you stayed with them) certainly in that case you would be like them” – this indicates that it is obligatory to avoid people of sin if they are openly committing evil, because the one who does not avoid them is approving of their deeds, and approving of kufr is also kufr. Allaah says “(but if you stayed with them) certainly in that case you would be like them”, so everyone who sits in a gathering where sin is committed and does not denounce them will share the burden of sin with them.

They should be denounced if they speak of sin or commit sin; if one cannot denounce them then he should leave them so that he will not be one of those mentioned in this verse.

It was narrated that ‘Umar ibn ‘Abd al-‘Azeez caught some people who were drinking alcohol, and it was said to him that one of the people present was fasting. He had the punishment carried out on him too, and he recited this verse: “(but if you stayed with them) certainly in that case you would be like them”, i.e., approval of sin is also a sin. End quote.

Al-Jassaas said in Ahkaam al-Qur’aan (2/407): This verse indicates that it is obligatory to denounce evil to the one who does it, and part of denouncing it is showing one’s dislike of it if it is not possible to remove it, and not sitting with the one who does it, and leaving him until he stops it and does something else. End quote.

Shaykh Ibn Baaz (may Allaah have mercy on him) said: Denouncing in one's heart is obligatory for everyone, which means hating the evil and leaving the people if one is unable to change it with one's words or actions, because Allaah says (interpretation of the meaning):

“And when you (Muhammad صلى الله عليه وسلم) see those who engage in a false conversation about Our Verses (of the Qur’aan) by mocking at them, stay away from them till they turn to another topic. And if Shaytaan (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Zaalimoon (polytheists and wrongdoers)”

[al-An’aam 6:68]


End quote from al-Durar al-Saniyyah fi’l-Ajwabah al-Najdiyyah (16/142).

Moreover there is the fear that the faith of the one who sits in such places will be weakened, and protective jealousy (for Islam) will disappear from his heart, and the Shaytaan may call him to take part in some of the sin. Allaah says (interpretation of the meaning):

“O you who believe! Follow not the footsteps of Shaytaan (Satan). And whosoever follows the footsteps of Shaytaan (Satan), then, verily, he commands Al‑Fahsha’ [i.e. to commit indecency (illegal sexual intercourse)], and Al‑Munkar [disbelief and polytheism (i.e. to do evil and wicked deeds; and to speak or to do what is forbidden in Islam)]”

[al-Noor 24:21]

But… if a Muslim needs to sit in such places, such as if he is travelling and cannot find any other place to rest, then he may sit there, so long as he keeps away from the people who are committing sin as much as he can, and he sits there only as long as he needs to, then leaves.

And Allaah knows best.

Islam Q&A

Question:

How can a father treat his children fairly with regard to giving gifts to males and females? If one of his sons works with his father, how should he treat him?.




Answer:

Praise be to Allaah.

Fair treatment between males and females means treating them fairly as enjoined by Allaah in the verse (interpretation of the meaning):

“Allaah commands you as regards your children’s (inheritance): to the male, a portion equal to that of two females” [al-Nisa’ 4:11].

So if you give the male two riyals, give the female one. But fairness in spending means giving each one what he needs. A female may need clothes worth two hundred riyals whilst the male needs a hat worth ten riyals. Whatever the case, give him what he needs and give her what she needs, such as if one of them needs to get married, then arrange his marriage and do not give the others something of equal value, except those who have reached the age of marriage – arrange their marriages too. This is the issue of spending and maintenance. Fairness in this case means giving each one what he needs.

As for giving voluntary gifts, fairness means giving the male twice what you give to the female, as stated above, as Allaah has decreed their shares in inheritance to be.

As for the one who works with his father in trade or in agriculture, if he gives that voluntarily and seeks his reward with Allaah, then reward in the Hereafter is good. But if he says: I want a share in this world like my brothers, each one of them works for himself and invests his money, then his father should give him this, either as a monthly salary or as a share of the proceeds. But he should treat him like a non-relative, if someone like him would be given a salary of one thousand riyals, then he should give him one thousand riyals per month, and if he would be given one-third of the profits or of the harvest, then he should give him one-third, and so on. End quote.



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

Question:

How many hours is it permissible for a person to sleep?.



Answer:
Praise be to Allaah.

Firstly:

Sleep is one of the signs of Allaah in this universe, as Allaah says (interpretation of the meaning):

“And among His Signs is your sleep by night and by day, and your seeking of His Bounty. Verily, in that are indeed signs for a people who listen”

[al-Room 30:23].


In principle, sleeping is to be at night, but sleeping during the day is also possible. Allaah has created the day for work and going out seeking provision, and He has created the night for rest; so sleep takes place at night and work during the day. Allaah says (interpretation of the meaning):

“And it is He Who makes the night a covering for you, and the sleep (as) a repose, and makes the day Nushoor (i.e. getting up and going about here and there for daily work, after one’s sleep at night or like resurrection after one’s death)”

[al-Furqaan 25:47]


“See they not that We have made the night for them to rest therein, and the day sight‑giving? Verily, in this are Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) for the people who believe”

[al-Naml 27:86]


“And We have made your sleep as a thing for rest.

10. And We have made the night as a covering (through its darkness),

11. And We have made the day for livelihood”

[al-Naba’ 78:9-11].


Imam Ibn Katheer (may Allaah have mercy on him) said:

i.e., among the signs is that which has been created for you of sleep by night and by day, in which you get rest and stillness, and exhaustion and tiredness are taken away; and wakefulness and striving for one’s livelihood have been ordained during the day.

Tafseer Ibn Katheer (6/310).

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

“And We have made your sleep as a thing for rest”

means: to put an end to tiredness, because sleep puts an end to that which comes before it of tiredness, and a person renews his energy thereby for what lies ahead. Hence you see that if a man becomes tired and sleeps, he is refreshed and his energy is renewed. This is a blessing and it is also one of the signs of Allaah, as Allaah says (interpretation of the meaning):

“And among His Signs is your sleep by night and by day, and your seeking of His Bounty”

[al-Room 30:23].

“And We have made the day for livelihood” i.e., living whereby people seek their provision according to their status and circumstances. This is the blessing of Allaah upon His slaves.

Tafseer Juz’a ‘Amma, p. 22, 23.

Secondly:

There is nothing in sharee’ah to suggest that a Muslim has to sleep at a certain time and wake up at a certain time, and Islam does not tell the Muslim to sleep a certain number of hours. Rather that depends on people’s ages and natures, and how much rest their bodies need, and it also depends on the nature of their work. One who works at night will sleep more during the day and one who works during the day will sleep more at night. Sleep during the winter is different than sleep during the summer and so on.

The natural average length of sleep is between 5 and 8 hours every day. If someone sleeps less than that because he is able to put up with that, or someone sleeps more than that because his body needs that, there is nothing wrong with that. What matters is that Islam obliges the Muslim to observe the times of prayer, at which time he should be awake so that he can perform the act of worship in the proper manner and with energy. If his body needs rest and sleep, he should not resist that.

Shaykh Muhammad ibn Ahmad al-Safaareeni (may Allaah have mercy on him) said:

It is not right to resist sleep a great deal and stay up late often. Resisting and avoiding sleep will lead to other problems such as bad moods, muddled thinking, and exhaustion that prevents one from understanding and working properly, and it can lead to many fatal illnesses.

Creation is based on balance and whoever adheres to moderation has achieved all goodness. In al-Adaab al-Kubra, one of the wise men said: Drowsiness takes away reason, but sleep increases it.

Sleep is one of the blessings that Allaah bestows upon His slaves, hence He reminds them of it in His Book.

Ghadha’ al-Albaab fi Sharh Manzoomat al-Adaab (2/359).

It should be noted that sleeping more than the body needs will make one lazy in worship and will make one slow in thinking. Hence there are some sayings of the salaf which criticize sleeping too much.


Al-Fudayl ibn ‘Iyaad (may Allaah have mercy on him) said:

There are two qualities that harden the heart: sleeping too much and eating too much.

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

As for the five things that corrupt the heart, they are those that are referred to: mixing too much with people, wishful thinking, being attached to anything other than Allaah, eating one’s fill, and sleeping. These five are the greatest corrupters of the heart.

Madaarij al-Saalikeen (1/453).

He explained that which has to do with sleep and said:

The fifth corrupter is: sleeping too much, for it deadens the heart, makes the body heavy, wastes time, and generates a great deal of carelessness and laziness. Some of it is very makrooh and some is harmful and brings no benefit to the body.

The most beneficial of sleep is that which comes when the need for it is greatest. Sleeping at the beginning of the night is better than at the end, and sleeping in the middle of the day is better than sleeping at the beginning or end of the day. The closer sleep is to either the beginning or end of the day, the less beneficial it is and the more harmful, especially sleeping at ‘Asr time, and sleeping at the beginning of the day, except in the case of one who has stayed up late. Among makrooh kinds of sleep in their view is sleeping between Fajr prayer and sunrise, because that is a precious time. This time is of great benefit for those who are devoted to Allaah; even if they had been worshipping all night, they would not allow themselves to stop at that time until the sun has risen, because it is the beginning of the day, when provision comes down and is divided, and blessings are bestowed. That is the beginning of the day and the whole day depends on what happens during that time, no one should sleep at that time unless he is compelled to.

To sum up: the best and most beneficial of sleep is sleep during the first half of the night, and the last sixth, which is equivalent to eight hours. This is the best sleep according to doctors. Anything more or less than that will have a proportionately detrimental effect on the body, in their view.

Another kind of sleep that is of no benefit is sleeping straight after sunset, until the twilight has disappeared. The Messenger of Allaah (peace and blessings of Allaah be upon him) disliked that, therefore it is makrooh according to sharee’ah and is naturally disliked. Just as sleeping too much leads to these problems, resisting and avoiding sleep will lead to other problems such as bad moods, muddled thinking, and exhaustion that prevents one from understanding and working properly, and it can lead to many fatal illnesses, whereby a person will not be able to think properly and will feel physically weak. Creation is based on balance and whoever adheres to moderation has achieved all goodness.

And Allaah is the One Whose help we seek.

Madaarij al-Saalikeen (1/459, 460).

And Allaah is the Source of strength.



Islam Q&A

Question:

Is it allowed to color the hair unnatural colors like blue or red? Because many non muslims do this.



Answer:


Praise be to Allaah.

It is permissible for a woman to dye her hair any colour other than black, so long as that is not imitating kaafir women, such as if kaafir women or some kaafir women have a special way of dyeing or cutting their hair, and that is exclusive to them; it is not permissible to imitate them in that case.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is it permissible to dye parts of the hair such as the ends or the top only?

He replied: If the hair is to be dyed black, the Prophet (peace and blessings of Allaah be upon him) forbade that when he told someone to change his white hair but to avoid black.

He said: “Change this white hair but avoid black.” Saheeh Muslim (5476).

A stern warning was also narrated for the one who does that, which is when the Prophet (peace and blessings of Allaah be upon him) said: “There will be people at the end of time who will dye their hair black like the crops of pigeons; they will not even smell the fragrance of Paradise.” Narrated by Abu Dawood (4212) and al-Nasaa’i (8/138); classed as saheeh by al-Albaani in Saheeh al-Jaami’ (8153). This indicates that it is haraam to change the hair colour to black.

As for changing it to other colours, the basic principle is that it is permissible unless it is done in the manner of kaafir women or immoral women, in which case it is haraam for that reason, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” Narrated by Abu Dawood (4031) and classed as saheeh by al-Albaani in Irwa’ al-Ghaleel (5/109). End quote from Majmoo’ Fataawa wa Rasaa’il Ibn ‘Uthaymeen (11/120).

And Allaah knows best.



Islam Q&A

Question:

Why is the right hand preferred over the left hand when greeting, eating and in other cases? What is wrong with using the left hand for these purposes?.



Answer:


Praise be to Allaah.

It is part of Allaah’s complete blessing upon us and the perfection of this great religion, that Islam organizes all aspects of our lives. There is nothing good but it has shown it to us, and there is nothing bad but it has warned us against it. As well as beliefs, acts of worship, interactions with others and morals and manners, that also includes our private affairs in which Islam shows us the way that is befitting to man’s noble status and the way in which Allaah has honoured him. That includes the way the Muslim eats and drinks, and so on.


This is an established principle in sharee’ah: that which has to do with honour and nobility, such as putting on one's garment and pants and shoes, entering the mosque, using the siwaak, putting on kohl, clipping the nails, trimming the moustache, combing the hair, plucking the armpit hair, shaving the head, saying salaam at the end of prayer, washing the limbs when purifying oneself, exiting the toilet, eating and drinking, shaking hands, touching the Black Stone, etc are all things which it is mustahabb to start on the right or use the right hand. As for things which are the opposite, such as entering the toilet, exiting the mosque, blowing one’s nose, cleaning oneself after using the toilet, taking off one’s garment, pants and shoes, and so on, it is mustahabb to start on the left or use the left hand. All of that is because the right hand is more noble and honoured. This was stated by al-Nawawi in Sharh Saheeh Muslim. There is a great deal of evidence to support this principle, such as the following:


In al-Saheehayn it is narrated that ‘Umar ibn Salamah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “O young boy, say the name of Allaah and eat with your right hand, and eat from what is nearest to you.” Narrated by al-Bukhaari (5376) and Muslim (2022).


In Saheeh Muslim (2021) it is narrated that a man ate with his left hand in the presence of the Messenger of Allaah (S). He said: “Eat with your right hand.” He said: I cannot. He said: “May you never be able to,” for nothing was preventing him from doing so but arrogance. And he never raised it to his mouth again.


The Prophet (peace and blessings of Allaah be upon him) prayed against him so that what he claimed of not being able to do it would come true, because he was too arrogant to follow the truth and he did not observe proper etiquette with the Prophet (peace and blessings of Allaah be upon him), and his excuse was a lie, and lying to the Prophet (peace and blessings of Allaah be upon him) is not like lying to anyone else.


In Sunan Abi Dawood (33) it is narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The right hand of the Messenger of Allaah (peace and blessings of Allaah be upon him) was for his purification and food, and his left hand was for using the toilet and anything that was dirty. Classed as saheeh by al-Albaani in Saheeh Abi Dawood.


Muslim (262) narrated that Salmaan (may Allaah be pleased with him) said: He (meaning the Prophet (peace and blessings of Allaah be upon him)) forbade any one of us to clean himself with his right hand.


And Muslim (2020) narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No one among you should eat with his left hand or drink with it, for the shaytaan eats with his left hand and drinks with it.”

Allaah has warned us against disobeying the commands of the Messenger of Allaah (peace and blessings of Allaah be upon him), as He says (interpretation of the meaning):

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

[al-Noor 24:63]

This applies if one is able to eat with the right hand. But if one is unable to do so, there is no sin in that. Al-Nawawi said in Sharh Muslim (13/191): The objection to eating and drinking with the left hand applies so long as there is no excuse. If there is an excuse which prevents one from eating and drinking with the right hand because of sickness, injury etc, then it is not makrooh. End quote.


Al-Ghazaali said in al-Ihya’ (4/93): Then the One Who gave you two hands to do things with, some of which are noble, such as picking up the Mus-haf, and some are ignoble, such as removing impurities. So if you pick up the Mus-haf with your left hand, and you remove impurities with your right hand, then you have used that which is noble to do something ignoble, and you have neglected its rights and wronged it, and turned away from what is proper. End quote.


To sum up what the scholars have said about the reasons why the right hand is preferred for things that are noble:

1- That is differing from the shaytaan, as in the case of eating and drinking.

2- It is honouring the right hand over the left.

3- It is using proper etiquette with people, so that one does not shake hands with them, take things from them or give things to them with the hand with which one removes impurities.

4- It is a sign of hope that Allaah will make us among those who are on the right hand (ahl al-yameen).

And Allaah knows best.

Islam Q&A

Question:

My father bought machines from a kaafir, knowing that they were stolen. What is the Islamic point of view concerning that? And what is the ruling on the money that I took from him and used for business?.




Answer:
Praise be to Allaah.

Firstly:

It is not permissible to buy stolen goods – even if they were stolen from kaafirs. This is property that is haraam in and of itself, because it is not permissible for anyone to take possession of it, even if that is by a legitimate means such as buying it, being given it as a gift or inheriting it.


What the one who knows that what he wants to buy is stolen should do is denounce the thief and tell him to repent from stealing, and to return the goods to their owner. He should try to return the goods to their owner if possible and if he knows who they are, or he should tell them where the stolen goods are, or tell the authorities about that.


The one who buys something knowing that it is stolen is sinning, and part of his repentance is returning it to its owner and returning its price to the one to whom he sold it.


Buying from the thief is helping him in sin and transgression, and is encouraging the thief to carry on with what he is doing as well as failing to denounce evil. One of the conditions of a sale being valid is that the seller should be the owner of what he is selling. If he is a thief then he is not the owner, which implies that the transaction is not valid.


There follow some fatwas of scholars on what we have stated above:

1 –Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

With regard to property that has been stolen or seized by illegitimate means and then sold in a proper manner, it does not become permissible for the one who bought it. If the Muslim knows about it then he should avoid it. If I know that a person stole some property, or he betrayed a trust or usurped it and took it from someone by force and unlawfully, then it is not permissible for me to take it from him, whether as a gift or in payment when buying or as payment of wages or as payment of a debt. This wealth is the property of the one who has been wronged . End quote.

Majmoo’ al-Fataawa (29/323).


2 – Shaykh al-Islam Ibn Taymiyah also said:

If the one who is with them – the Tatars – or with anyone else has property that he knows they seized unlawfully from one whose wealth is protected in sharee’ah, then it is not permissible to buy it, but if it is bought in order to salvage it from them, then it should be returned to its owners if possible, otherwise it should be spent in the Muslims’ interests, and that is permissible. End quote.

Majmoo’ al-Fataawa (29/276).


3 –The scholars of the Standing Committee for Issuing Fatwas said:

If a person is certain that a product offered for sale is stolen or seized by force, or that the one who is offering it for sale is not the legitimate owner, and is not authorized to sell it, then it is haraam for him to buy it, because buying it is cooperating in sin and transgression. And that is also wronging people and approving of evil, and taking part in the sin. 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]

Based on that, the one who knows that this product is stolen or seized by force should advise the one who stole it, kindly and gently and with wisdom, to stop stealing. If he does not give it up and he persists in his crimes, then he should inform the authorities about that so that the wrongdoer may be punished and the property restored to its owners. That is cooperating in righteousness and piety, as well as deterring wrongdoers from doing wrong, and being sincere to him by stopping him and being supportive to those who have been wronged.

Hence it is proven in the hadeeth which Anas (may Allaah be pleased with him) narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Support your brother whether he is a wrongdoer or the one who is wronged.” They said: O Messenger of Allaah, we can support him if he is wronged, but how can we support him if he is the wrongdoer? He said: “By stopping him.” Narrated by al-Bukhaari in his Saheeh. A similar report was narrated by Imam Ahmad in his Musnad. According to another report a man said: O Messenger of Allaah, I can support him if he is wronged, but if he is a wrongdoer, how can I support him? He said: “Deter him from doing wrong, for that is supporting him.”

Based on that, supporting the wrongdoer means deterring him from his wrong deeds and transgressions, and supporting the one who has been wronged means striving to restore his rights. Preventing the wrongdoer from being able to do harm is a fard kifaayah (communal obligation). If there is no one who can do that in an official capacity or who is stronger than him and can stop the wrongdoers and sinners and deter them from their wrongdoing and crimes, then it becomes an individual responsibility, depending on one’s strength and ability, to be done with kindness and gentleness, and one will be rewarded for that in sha Allaah. End quote.

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-‘Azeez Aal al-Shaykh, Shaykh Saalih al-Fawzaan, Shaykh Bakr Abu Zayd.

Fataawa al-Lajnah al-Daa’imah (13/82, 83)


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

I was offered something for sale and it was clear to me that it was stolen, but the one who offered it to me was not the thief, rather he had bought it from someone else who had bought it from the thief. If I bought it even though I knew that, would I be sinning, even though I do not know who the owner is from whom it was stolen?

He replied:

It seems from the shar’i evidence that it is not permissible for you to buy it if it is clear to you or you think it most likely that it is stolen, because Allaah says (interpretation of the meaning):

“but do not help one another in sin and transgression”

[al-Maa’idah 5:2]

and because you know or think it most likely that the seller is not the legitimate owner and does not have permission to sell it. So how can you help him in his wrongdoing and take the property of someone else unlawfully? Yes, if you can buy it in order to save it and return it to its owner, there is nothing wrong with that, if it is not possible to seize it by force and punish the wrongdoer. But if it is possible to take it by force and punish the wrongdoer in accordance with sharee’ah, this is what must be done, because of the well known evidence in the hadeeth: “Support your brother whether he is a wrongdoer or has been wronged…” end quote.

Fataawa al-Shaykh Ibn Baaz (19/91, 92)



Secondly:


As for you taking wealth from your father, there is nothing wrong with that, because if a person’s wealth is mixed and includes both haraam and halaal, there is nothing wrong with interacting with him by buying, selling, exchanging gifts, loans and so on. The Prophet (peace and blessings of Allaah be upon him) dealt with the Jews who consume riba and haraam wealth.


But if the wealth that you take from your father is the actual stolen property, then it is not permissible for your father or for you.


Finally, you should advise your father to seek that which is halaal and avoid that which is haraam, for every body that is nourished with haraam things, the Fire is more befitting for it.


We ask Allaah to make you independent of means by that which He has permitted so that you will have no need of that which He has forbidden, by His bounty.


And Allaah knows best.




Islam Q&A

Question:


I am a married woman with three children. I work in a company and I get a monthly salary from which I contribute to household expenses, i.e., I help my husband. My question is: my father is 84 years old and my mother is 76, and I am their only daughter. I help them from my monthly salary without my husband’s knowledge, even though he would not object to that. What is the Islamic ruling on that?.




Answer:

Praise be to Allaah.

If there was no condition stipulated by your husband that you may work provided you spend all or part of your salary on household expenses, then the salary that you get or the amount that is left after you pay the amount that your husband stipulated you should pay, is your property and it is permissible for you to spend it in any way that is halaal, and you do not have to ask your husband’s permission with regard to that. But if you do that so as show respect to him, that is better.

Helping one’s parents is one of the greatest acts of kindness and goodness, and it comes under the heading of upholding ties of kinship that increases one’s lifespan and brings blessing in one's provision, as the Prophet (peace and blessings of Allaah be upon him) said: “Whoever would like his rizq (provision) to be increased and his life to be extended, should uphold the ties of kinship.” Narrated by al-Bukhaari (5986) and Muslim (2557).

Based on that, there is nothing wrong with what you are doing by helping your parents with part of your salary without your husband’s knowledge, especially since you say that he does not mind, but if you think that telling him will make him feel respected, then that is better.

We ask Allaah to reward you for this help and to bless your wealth and your work for you.

And Allaah knows best.




Islam Q&A

Question:

I'm married to a christain women & I have two kids from her In Ramadan while I'm eating breaking my fast she drink wine with the food & I can't say no cause if I keep pushing her for that she might get a divorce & take the kids then it will be hard to make them Muslims. Is it haram for me in ramadan to set with her while she's drinking & her family too & I don't drink.



Answer:

Praise be to Allaah.

Although marriage to a kitaabi woman – a Jewish or Christian woman – is permissible, there is a great deal of risk involved in that, the most serious of which is the danger to the religious commitment of the children and offspring, because she may try to corrupt their religious commitment, especially if she lives in a non-Muslim country.


How can you convince your children that drinking alcohol is haraam, when they see their mother drinking it?


Many scholars are of the view that if a Muslim man marries a kitaabi woman, he may stop her drinking wine and eating pork. This is the view of the majority of Shaafa’i and Hanbali fuqaha’ and it is the view of a number of Hanafis.


It says in al-Bahr al-Raa’iq (3/111), quoting from some of the Hanafis: The Muslim may forbid his dhimmi wife from drinking wine, as he may prevent his Muslim wife from eating garlic and onions if he dislikes that. This is the truth as is obvious. End quote.


It says in Mughni al-Muhtaaj (4/314): The kitaabi woman who is married is like a Muslim woman with regard to spending, division of time (in the case of plural marriage) and divorce. She should be made to do ghusl after menses, nifaas and janaabah, and she should not eat pork according to the more correct (scholarly) opinion. Both she and a Muslim wife should be forced to wash off any impurity that gets onto their bodies. End quote.


It says in al-Insaaf – a Hanbali book – (8/352): The dhimmi wife should be prevented from drinking any intoxicant to the point of intoxication, but he does not have the right to forbid her to drink amounts that do not intoxicate, according to the correct view. This was stated by Imam Ahmad. And it was narrated from him that she should not be allowed to drink it at all. It says in al-Targheeb: the same applies to her eating pork. End quote.


The Maalikis are of the view that he does not have the right to stop her drinking wine or eating pork, as it says in al-Taaj wa’l-Ikleel (5/134).


If you are not able to stop her, because of what you said about the fact that she may ask for a divorce and take the children, then you must explain to your wife that it is part of kindness and good treatment among spouses not to drink wine openly in front of you. If she insists, then you should keep away from their gatherings, as a sign of denouncing evil, as Allaah says (interpretation of the meaning):


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

[al-Nisa’ 4:140]

This general principle applies to everyone who is unable to take action against an evil; he must leave the place where the evil is being committed if he is able to, otherwise he will be a partner in the sin.


You have to be patient and do everything you can to call your wife to Islam; make her love Islam by your attitude and actions. We advise you to make du’aa’ for it is the greatest of weapons. May Allaah guide her and her family at your hands.


And Allaah knows best.



Islam Q&A

Question:

Does a man who is guarding the border have to offer expiation by fasting for two months if he kills a smuggler during an exchange of fire?.



Answer:

Praise be to Allaah.

He does not have to anything, either offering expiation (kafaarah) or paying blood money (diyah), because he killed him to ward off his evil and to defend himself.


Ibn Qudaamah said in al-Mughni (9/152): With regard to anyone who assails a person to take his wealth or kill him, the ruling is the same as that which we have mentioned about the one who enters his house, warding them off with the least with which they can be warded off. If there is between him and them a large river or a ditch or a fortress that they cannot breach, then he has no right to shoot at them, but if he has no option but to fight them, then he has the right to fight them and kill them. Ahmad said concerning thieves who want to kill you and take your wealth: Fight them to defend yourself and your wealth. ‘Ata’ said concerning a muhrim (pilgrim in ihraam) who is overwhelmed by thieves: Let him fight them in the fiercest manner. Ibn Sireen said: I do not know anyone who suggested not fighting the Harooris and thieves because he thought it was wrong, unless he was a coward. Al-Salt ibn Turayf said: I said to al-Hasan: I travel in all directions and I am afraid that the thieves may attack me for my wealth. If I refrain from fighting they will take my wealth, but if I fight them, you know what could happen. He said: O my son, whoever attacks you for your wealth, if you kill him then he will go to Hell, and if he kills you then you will be a shaheed (martyr). Something similar was narrated from Anas, al-Sha’bi and al-Nakha’i. Ahmad said of a woman whom a man wanted to rape, but she killed him in self-defence: If she knew that he wanted to have his way with her and she killed him in self-defence, then there is no sin on her. And he quoted a hadeeth that was narrated by al-Zuhri from al-Qaasim ibn Muhammad from ‘Ubayd ibn ‘Umayr, that a man gave hospitality to some people of Hudhayl, and he wanted to have his way with a woman among them, but she threw a stone at him and killed him. ‘Umar said: By Allaah, no blood money will ever be paid for him (i.e., there was no diyah for him), because if it is permissible for a man to defend his property which he is permitted to dispose of, then it is more appropriate that it be permissible for a woman to defend herself and protect herself against rape which is not permissible under any circumstances. End quote.


Al-Mardaawi said in al-Insaaf (6/243): If a person is attacked by a human or anything else, and he kills him in self-defence, he is not liable. This is the correct view and is the view of our companions. End quote.



Islam Q&A

Question:

I am a Muslim woman who is 50 years old. I got to know a man who is divorced and retired, who is 54 years old. What made me like him very much is the fact that he is religiously-committed, but he is poor. As I am also religiously-committed, I want to protect my chastity and marry him even though he is poor, but my mother feels that she does not approve of him because he is poor. If I marry him, will I be sinning? Will I be rewarded if I spend on my husband? My mahr will be a simple ring of gold, because I am not materialistic and I want to do good for the sake of Allaah. Please note that I have been divorced for 20 years and I refused to get married so that I could raise my daughter who is now 20 years old. I was also taking care of my dear father until he passed away (may Allaah have mercy on him and all the Muslims), and he was pleased with me when he died. Now I feel that I need a husband. Please advise me, may Allaah reward you with good.




Answer:

Praise be to Allaah.

If this man is religiously-committed and of good character, there is nothing wrong with you marrying him, even if he is poor, because of the report narrated by al-Tirmidhi (1084) from Abu Hurayrah (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) said: “If there comes to you one whose religious commitment and character pleases you, then marry [your female relative who is under your care] to him, for if you do not do that, there will be tribulation on earth and much corruption.” Classed as hasan by al-Albaani in Saheeh al-Tirmidhi.

There is nothing wrong with him taking from your wealth with your consent, and you will have the reward for spending on him and treating him kindly. Allaah says (interpretation of the meaning):

“but if they, of their own good pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm (as Allaah has made it lawful)”

[al-Nisa’ 4:4]

Poverty is nothing to be ashamed of, because wealth comes and goes, and a poor man may become rich. Allaah says (interpretation of the meaning):

“And marry those among you who are single (i.e. a man who has no wife and the woman who has no husband) and (also marry) the Saalihoon (pious, fit and capable ones) of your (male) slaves and maid‑servants (female slaves). If they be poor, Allaah will enrich them out of His Bounty. And Allaah is All‑Sufficient for His creatures’ needs, All‑Knowing (about the state of the people)”

[al-Noor 24:32]

You should convince your mother, and explain to her that compatibility is not the matter of money, rather it is piety and righteous deeds. There is no sin on you even if your mother persists in her view, and you think that you want to marry him, but it is essential that your wali (Guardian) be present in order for the marriage to be valid, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no marriage without a guardian.” Narrated by Abu Dawood (2085), al-Tirmidhi (1101) and Ibn Maajah (1881), from Abu Moosa al-Ash’ari, and classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

The woman’s guardian may be her father, then her son, then her brother, then her nephew (brother’s son), then her paternal uncle, then her cousin (son of paternal uncle), in order of closeness. If she does not have a guardian then her guardian for marriage is the qaadi (judge), because the Prophet (peace and blessings of Allaah be upon him) said: “If they dispute, then the ruler is the guardian of the one who has no guardian.” Narrated by Ahmad (24417), Abu Dawood (2083), al-Tirmidhi (1102); classed as saheeh by al-Albaani in Saheeh al-Jaami’ (2709).

If a woman strives to get married and makes the mahr easy, it is a sign of wisdom and good thinking on her part. We ask Allaah to make things easy for you and to guide you to the right path.

And Allaah knows best.




Islam Q&A

Question:

What is “the most trustworthy handhold”?.




Answer:

Praise be to Allaah.

The most trustworthy handhold is mentioned in two places in the Holy Qur’aan:


In Soorat al-Baqarah, Allaah says (interpretation of the meaning):

“There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taaghoot (false gods etc) and believes in Allaah, then he has grasped the most trustworthy handhold that will never break. And Allaah is All-Hearer, All-Knower”

[al-Baqarah 2:256]


And in Soorat Luqmaan, 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 (peace and blessings of Allaah be upon him), then he has grasped the most trustworthy handhold [Laa ilaaha illAllaah (none has the right to be worshipped but Allaah)]. And to Allaah return all matters for decision”

[Luqmaan 32:22]


The most trustworthy handhold is also mentioned in the Sunnah, in a hadeeth narrated by al-Bukhaari (3813) and Muslim (2484) from Qays ibn ‘Abbaad who said: I was in Madeenah with some people, among whom were some companions of the Prophet (peace and blessings of Allaah be upon him), when a man came on whose face were signs of the fear of Allaah. Some of the people said: This man is one of the people of Paradise, this man is one of the people of Paradise. He prayed two rak’ahs, making them short, then he went out. I followed him, and he entered his house, and I entered, and we spoke together. When he was at ease, I said to him: When you came in before, a man said such and such. He said: Subhaan Allaah! No one should say what he does not know. He said: Shall I tell you why that is? I saw a dream at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), and I told him about it. I saw myself in a garden –and he mentioned its vastness and richness and lushness – and in the middle of the garden there was a pillar of iron. Its base was in the earth and its top was in the sky, and at the top of it there was a handhold. It was said to me: Climb it. I said: I cannot. Then a helper came to me and he pushed me up from behind. So I climbed until I was at the top of the pillar, and I took hold of the handhold. It was said to me: Hold it tightly.


I woke up and it was in my hand. I told the Prophet (peace and blessings of Allaah be upon him) about it, and he said: “That garden is Islam, and that pillar is the pillar of Islam, and that handhold is the most trustworthy handhold. You will remain a Muslim until you die.”

He said: And the man was ‘Abd-Allaah ibn Salaam.


The righteous salaf explained the meaning of the most trustworthy handhold in various ways, all of which indicate the same meaning. Ibn ‘Abbaas, Sa’eed ibn Jubayr and al-Dahhaak said: It means Laa ilaaha ill-Allaah.

Anas ibn Maalik said: It is the Qur’aan.

Mujaahid said: It is faith.

Al-Saddi said: It is Islam.


It was narrated from Saalim ibn Abi’l-Ja’d: It is love for the sake of Allaah and hate for the sake of Allaah.


See: Tafseer Ibn Abi Haatim (2/496).

Ibn Katheer said in Tafseer al-Qur’aan al-‘Azeem (1/684):

All these reports are saheeh and there is no contradiction between them. End quote.


Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked in Fataawa Noor ‘ala al-Darb (al-salaah/1218): What is the most trustworthy handhold?


He replied:

The most trustworthy handhold is Islam. It is called a most trustworthy handhold because it leads to Paradise. End quote.


You can see that the meaning given by the scholars to the most trustworthy handhold is that which leads the one who holds onto it to Paradise. That includes Islam, faith, the Qur’aan and the word of Tawheed (laa ilaaha ill-Allaah). Each of the scholars focused on one of these meanings, which are all close in meaning.


And Allaah knows best.






Islam Q&A

Question:

Following the bombings on July 7th, many Muslim women in Britain were faced with harassment which may lead to killing by extremists in some cases. Is it permissible for a Muslim woman living there in those circumstances to take off her hijab so as to avoid possible harassment?.



Answer:

Praise be to Allaah.

Before issuing a general fatwa in such cases it is essential to have a complete picture of the situation and find out whether or not it has reached the degree of necessity which would make it permissible to do a haraam deed on which there is consensus that it is haraam.


It seems that it has not reached this stage, rather these are the actions of a few fools and extremists, and it is not a general trend in that country. Rather as some of them have said, it is just a few instances of provocation and harassment which can be dealt with without such a serious compromise. Based on that, the Muslims have to ask for their rights to protection, and they should not be blamed for the actions of others, or compromise on practising their religion which is the source of their pride and distinction.


We must remember that hijab is an obligation that Allaah has enjoined on the Muslim woman, which is proven in the Qur’aan and the saheeh Sunnah, and the ummah is agreed upon it despite the differences in their madhhabs and schools of thought. No madhhab has deviated from this view, and no faqeeh has gone against it, and this is what the practice of the ummah has been throughout the centuries. Allaah says (interpretation of the meaning):


“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft‑Forgiving, Most Merciful”
[al-Ahzaab 33:59]


“and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment”

[al-Noor 24:31]


It is the duty of every Muslim to adhere to the obligations of his religion, and to strive to please his Lord and obey His commands, and no one should force him by any means to give that up.


You would be surprised to see people who advocate freedom and the protection of human rights taking away the freedom of others because of some actions that they had nothing to do with.


With regard to a Muslim woman taking off her hijab because of her being faced with harassment, we may sum up this issue in the following points:

· It is not permissible for a Muslim woman to stay in a land where she cannot practise her faith openly. Based on that, every Muslim woman who lives there and is not able to practise her faith openly must migrate to a land where she can practice her faith openly with complete freedom.


· If she is not able to migrate, then the Muslim woman in such circumstances should stay home, especially if she has a guardian who can look after her and meet her needs, and she should not go out except in cases of necessity, for fear of the fitnah (turmoil) to which she may be exposed.


· It is not necessary for her to go out to work and study if there is someone who can support her and she can delay her study until the next semester or take a leave of absence from work, until things calm down, because this harassment only happens in the days following an incident, then it soon calms down and things go back to normal.


· But if she goes out for some necessary reason and she is afraid that she may face harassment, then she should look at what kind of harassment it is. If it is something that can be put up with, such as swearing or insults, or just hostile looks from some people, this does not mean that it becomes permissible for her to take off her hijab, because one can put up with this kind of harassment. It is false to say to a woman: give up your hijab because of some words that you hear on the street; rather she should be patient and put up with it. This comes under the heading of testing the faith of the believing woman. Allaah says (interpretation of the meaning):


“Do people think that they will be left alone because they say: “We believe,” and will not be tested.

3. And We indeed tested those who were before them. And Allaah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allaah knows all that before putting them to test)”

[al-‘Ankaboot 29:2-3]


So she should put up with any harassment or mockery that comes for the sake of Allaah, and keep in mind what Allaah has promised of reward to the one who adheres to His religion, as the Prophet (peace and blessings of Allaah be upon him) said: “Ahead of you there is a time of patience when the one who adheres to Islam will have the reward of fifty martyrs among you.” Narrated by al-Tabaraani from Ibn Mas’ood and classed as saheeh by al-Albaani in Saheeh al-Jaami’.


· Another means of warding off harassment is not to go out alone, but only in the company of her guardian (wali) or as part of a group, so that the foolish will not harass her when she is alone.


· If she is going to be faced with unbearable harassment, such as being beaten or killed or having her honour tarnished, and she has to go out for some necessary reason, then in this case it is permissible for her to reduce her hijab to a lesser kind, such as covering the head and neck only. She may give up only as much of her hijab as will protect her from being exposed to harm, because necessity should not be exaggerated. Or she may cover herself without the kind of hijab that people are used to, so that the Muslim woman will not appear as a target for harassment in the eyes of those people. Among the winter clothing etc of non-Muslim women there are garments which cover all or most of the parts that are required to be covered by sharee’ah.


· If her hijab is taken from her by force, then she is being put to trial and she will be rewarded, but she must go back to her proper dress when the problem comes to an end.

Such a fatwa must be issued with caution and in a gradual fashion, according to the situation, so that it will not lead to a loss of Islamic identity in societies that are not conservative.





Islam Q&A