Q) What is the difference between Sadaka and zakaah ?
A) Praise be to Allaah.
Zakaah in Arabic means growth, blessing and purification.
See Lisaan al-‘Arab, 14/358;, 2/399
Sadaqah comes from the word sidq (sincerity), i.e. it is a sign of sincerity of faith on the part of the person who gives it.
See Fath al-Qadeer, 2/399
With regard to the shar’i definition:
Zakaah means worshipping Allaah by giving that which He has enjoined of different kinds of zakaah to those who are entitled to them, according to the guidelines prescribed in sharee’ah.
Sadaqah means worshipping Allaah by giving money without that being made obligatory in sharee’ah. The word sadaqah is sometimes used to refer to obligatory zakaah.
With regard to the difference between zakaah and sadaqah, it is as follows:
1 – Zakaah is enjoined in Islam on specific things, which are: gold, silver, crops, fruits, trade goods and an’aam livestock, i.e., camels, cattle and sheep.
With regard to sadaqah, it is not obligatory on any kind of wealth, rather it is what a person can give, without any specific limits or guidelines.
2 – Zakaah is subject to the conditions that one full Hijri have passed since acquiring the wealth, and that the wealth meet the minimum threshold (nisaab), and it is a specific portion of wealth.
Sadaqah is not subject to any conditions, and it may be given at any time, in any amount.
3 – Allaah has enjoined that zakaah be given to certain types of people, and it is not permissible to give it to anyone else. They are the people mentioned in the verse (interpretation of the meaning):
“As-Sadaqaat (here it means Zakaah) are only for the Fuqaraa’ (poor), and Al‑Masaakeen (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allaah’s Cause (i.e. for Mujaahidoon — those fighting in a holy battle), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allaah. And Allaah is All-Knower, All-Wise”
[al-Tawbah 9:60]
With regard to sadaqah, it may be given to those mentioned in the verse on zakaah and to others.
4 – Whoever dies and owes zakaah, his heirs must pay it from his wealth, and that takes precedence over the will (wasiyah) and inheritance.
As for sadaqah, there are no such obligations with regard to it.
5 – The one who withholds zakaah is to be punished, as it says in the hadeeth narrated by Muslim in his Saheeh (987) from Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There is no owner of treasure who does not pay his zakaah, but it will be heated in the Fire of Hell and made into plates with which his sides and forehead will be branded until Allaah passes judgement between His slaves on a Day the length of which will be like fifty thousand years, then he see shown his path and whether it leads to Paradise or to Hell. And there is no owner of camels who does not pay zakaah on them, but a soft sandy plain will be prepared for him and they will be made to step on him. Every time the last of them has gone the first of them will return, until Allaah passes judgement between His slaves on a Day the length of which will be like fifty thousand years, then he will see his path and whether it leads to Paradise or to Hell. And there is no owner of sheep who does not pay zakaah on them but a soft sandy plain will be prepared for him, and he will find none of them missing, with twisted horns or without horns or with broken horns, and they will be made to gore him with their horns and trample him with their hooves. Every time the last of them has gone the first of them will return, until Allaah passes judgement between His slaves on a Day the length of which will be like fifty thousand years, then he will see his path and whether it leads to Paradise or to Hell…”
With regard to sadaqah, the one who does not pay it will not be punished.
6 – According to the four schools of law, it is not permissible to give zakaah to one’s ascendants or descendents. Ascendants include one’s mother, father, grandfathers and grandmothers; descendents include one's children and their children.
Sadaqah may be given to one's ascendants and descendants.
7 – It is not permissible to give zakaah to one who is rich or who is strong and able to earn a living.
It was narrated that ‘Ubayd-Allaah ibn ‘Adiyy said: Two men told me that they came to the Prophet (peace and blessings of Allaah be upon him) during the Farewell Pilgrimage when he was distributing the zakaah and asked him for some of it. He looked them up and down, and saw that they were strong and able-bodied. He said, “If you wish, I will give you some, but those who are rich or strong and able to earn have no share of it.”
Narrated by Abu Dawood, 1633; al-Nasaa’i, 2598; classed as saheeh by Imam Ahmad and others.
See Talkhees al-Habeer, 3/108
Sadaqah may be given to those who are rich and those who are strong and able to earn.
8 – In the case of zakaah, it is better for it to be taken from the rich of a land and given to their poor. Many scholars are of the view that it is not permissible to send it to another country unless that serves an interest.
But charity may be spent on those who are near and those who are far.
9 – It is not permissible to give zakaah to kuffaar and mushrikeen.
Sadaqah may be given to kuffaar and mushrikeen.
Allaah says (interpretation of the meaning):
“And they give food, in spite of their love for it (or for the love of Him), to the Miskeen (the poor), the orphan, and the captive”
[al-Insaan 76:8]
Al-Qurtubi said: In dar al-Islam (the Muslim lands), a captive could only be a mushrik.
10 – It is not permissible for a Muslim to give zakaah to his wife. Ibn al-Mundhir narrated that there was scholarly consensus on this point.
But sadaqah may be given to one’s wife.
These are some of the differences between zakaah and sadaqah.
The word sadaqah may be applied to all kinds of good deeds. Al-Bukhaari (may Allaah have mercy on him) said in his Saheeh: “Chapter: every good deed is a charity” then he narrated from Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Every good deed is a charity.”
Ibn Battaal said: This hadeeth indicates that every good thing that a person does or says is recorded for him as an act of charity.
Al-Nawawi said: The Prophet’s words “Every good deed is a charity” means that it is like charity in reward.
And Allaah knows best.
Islam Q&A
Sunday, July 27, 2008
Fasting in the month of Rajab
Q) Is there any special virtue in fasting during the month of Rajab?
A) Praise be to Allaah.
Firstly:
The month of Rajab is one of the sacred months of which Allaah says (interpretation of the meaning):
“Verily, the number of months with Allaah is twelve months (in a year), so was it ordained by Allaah on the Day when He created the heavens and the earth; of them four are Sacred (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar). That is the right religion, so wrong not yourselves therein”
[al-Tawbah 9:36]
The sacred months are: Rajab, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram.
Al-Bukhaari (4662) and Muslim (1679) narrated from Abu Bakrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The year is twelve months, of which four are sacred: three consecutive months, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaada and Sha’baan.
These months are called sacred for two reasons:
1- Because fighting therein is forbidden unless initiated by the enemy
2- Because transgression of the sacred limits therein is worse than at other times.
Hence Allaah has forbidden us to commit sins during these months, as He says (interpretation of the meaning):
“wrong not yourselves therein”
[al-Tawbah 9:36]
Although committing sins is haraam and forbidden during these months and at other times, in these months it is more forbidden.
Al-Sa’di (may Allaah have mercy on him) said (p. 373):
In the phrase “wrong not yourselves therein”, the pronoun may be understood as referring to twelve months. Allaah states that He has made them a measure of time for His slaves, which they may use for worshipping Him, and thank Allaah for His blessings, and they serve the interests of His slaves, so beware of wronging yourselves therein.
The pronoun may also be understood as referring to the four sacred months, and this forbids them to wrong themselves in those months in particular, as well as it being forbidden to do wrong at all times, because it is more forbidden at this time, but it is worse at this time than at others. End quote.
Secondly:
With regard to fasting the month of Rajab, there is no saheeh hadeeth to indicate that there is any special virtue in fasting all or part of this month.
What some people do, singling out some days of Rajab for fasting, believing that they are better than others, has no basis in sharee’ah.
But there is a report from the Prophet (peace and blessings of Allaah be upon him) which indicates that it is mustahabb to fast during the sacred months (and Rajab is one of the sacred months). The Prophet (peace and blessings of Allaah be upon him) said: “Fast some days of the sacred months and not others.” Narrated by Abu Dawood, 2428; classed as da’eef by al-Albaani in Da’eef Abi Dawood.
Even if this hadeeth were saheeh, it indicates that it is mustahabb to fast during the sacred months. So if a person fasts during Rajab because of this, and he also fasts in the other sacred months, there is nothing wrong with that. But singling out Rajab for fasting is not right.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (25/290):
As for fasting in Rajab in particular, the ahaadeeth concerning that are all da’eef (weak), and in fact mawdoo’ (fabricated). The scholars do not rely on any of them. They are not among the da’eef ahaadeeth which have been narrated concerning virtues, rather most of them are fabricated and false. In al-Musnad and elsewhere there is a hadeeth which says that the Prophet (peace and blessings of Allaah be upon him) enjoined fasting the sacred months, namely Rajab, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, but this has to do with fasting during all of them, not just Rajab. End quote.
Ibn al-Qayyim (may Allaah have mercy on him) said:
Every hadeeth which mentions fasting in Rajab and praying during some of its nights is false and fabricated.” End quote from al-Manaar al-Muneef, p. 96
Al-Haafiz ibn Hajar said in Tabyeen al-‘Ajab (p. 11)
There is no saheeh hadeeth that would count as evidence which speaks of the virtue of the month of Rajab, or that speaks of fasting this month or part of it, or of spending any particular night of it in prayer.
Shaykh Sayyid Saabiq (may Allaah have mercy on him) said in Fiqh al-Sunnah (1/282):
Fasting in Rajab is no better than fasting in any other month, except that it is one of the sacred months. There is no report in the saheeh Sunnah to suggest that there is anything special about fasting in this month. Whatever has been narrated concerning that is not fit to be quoted as evidence. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about fasting on the twenty-seventh of Rajab and spending that night in prayer. He replied:
Fasting on the twenty-seventh of Rajab and spending that night in prayer is a bid’ah (innovation), and every bid’ah is a going astray. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 20/440.
Islam Q&A
A) Praise be to Allaah.
Firstly:
The month of Rajab is one of the sacred months of which Allaah says (interpretation of the meaning):
“Verily, the number of months with Allaah is twelve months (in a year), so was it ordained by Allaah on the Day when He created the heavens and the earth; of them four are Sacred (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar). That is the right religion, so wrong not yourselves therein”
[al-Tawbah 9:36]
The sacred months are: Rajab, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram.
Al-Bukhaari (4662) and Muslim (1679) narrated from Abu Bakrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The year is twelve months, of which four are sacred: three consecutive months, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaada and Sha’baan.
These months are called sacred for two reasons:
1- Because fighting therein is forbidden unless initiated by the enemy
2- Because transgression of the sacred limits therein is worse than at other times.
Hence Allaah has forbidden us to commit sins during these months, as He says (interpretation of the meaning):
“wrong not yourselves therein”
[al-Tawbah 9:36]
Although committing sins is haraam and forbidden during these months and at other times, in these months it is more forbidden.
Al-Sa’di (may Allaah have mercy on him) said (p. 373):
In the phrase “wrong not yourselves therein”, the pronoun may be understood as referring to twelve months. Allaah states that He has made them a measure of time for His slaves, which they may use for worshipping Him, and thank Allaah for His blessings, and they serve the interests of His slaves, so beware of wronging yourselves therein.
The pronoun may also be understood as referring to the four sacred months, and this forbids them to wrong themselves in those months in particular, as well as it being forbidden to do wrong at all times, because it is more forbidden at this time, but it is worse at this time than at others. End quote.
Secondly:
With regard to fasting the month of Rajab, there is no saheeh hadeeth to indicate that there is any special virtue in fasting all or part of this month.
What some people do, singling out some days of Rajab for fasting, believing that they are better than others, has no basis in sharee’ah.
But there is a report from the Prophet (peace and blessings of Allaah be upon him) which indicates that it is mustahabb to fast during the sacred months (and Rajab is one of the sacred months). The Prophet (peace and blessings of Allaah be upon him) said: “Fast some days of the sacred months and not others.” Narrated by Abu Dawood, 2428; classed as da’eef by al-Albaani in Da’eef Abi Dawood.
Even if this hadeeth were saheeh, it indicates that it is mustahabb to fast during the sacred months. So if a person fasts during Rajab because of this, and he also fasts in the other sacred months, there is nothing wrong with that. But singling out Rajab for fasting is not right.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (25/290):
As for fasting in Rajab in particular, the ahaadeeth concerning that are all da’eef (weak), and in fact mawdoo’ (fabricated). The scholars do not rely on any of them. They are not among the da’eef ahaadeeth which have been narrated concerning virtues, rather most of them are fabricated and false. In al-Musnad and elsewhere there is a hadeeth which says that the Prophet (peace and blessings of Allaah be upon him) enjoined fasting the sacred months, namely Rajab, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, but this has to do with fasting during all of them, not just Rajab. End quote.
Ibn al-Qayyim (may Allaah have mercy on him) said:
Every hadeeth which mentions fasting in Rajab and praying during some of its nights is false and fabricated.” End quote from al-Manaar al-Muneef, p. 96
Al-Haafiz ibn Hajar said in Tabyeen al-‘Ajab (p. 11)
There is no saheeh hadeeth that would count as evidence which speaks of the virtue of the month of Rajab, or that speaks of fasting this month or part of it, or of spending any particular night of it in prayer.
Shaykh Sayyid Saabiq (may Allaah have mercy on him) said in Fiqh al-Sunnah (1/282):
Fasting in Rajab is no better than fasting in any other month, except that it is one of the sacred months. There is no report in the saheeh Sunnah to suggest that there is anything special about fasting in this month. Whatever has been narrated concerning that is not fit to be quoted as evidence. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about fasting on the twenty-seventh of Rajab and spending that night in prayer. He replied:
Fasting on the twenty-seventh of Rajab and spending that night in prayer is a bid’ah (innovation), and every bid’ah is a going astray. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 20/440.
Islam Q&A
Reading Soorat al-Baqarah and asking for forgiveness with the intention of getting married
Q) What is the ruling on Reciting Surat Al-Baqarah and asking for Allah’s forgiveness in order to get married?
This matter has become common nowadays. Some sisters swear by Allah that they did not get married except after they read Al-Baqarah for one month or forty days. Also making istighfaar ‘saying astaghfiru Allah’ thousand times or another specific number with the intention of getting married. I am afraid this is an innovation and fear doing this. Please clarify the matter for us. How true this is?
A) Praise be to Allaah.
Marriage is something that is already divinely decreed for a person, as with the rest of his provision. No person will die until all his decreed provision and life span have been completed, as 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.
So you should not be anxious if marriage is delayed. But it is prescribed for young men and women to implement the means of attaining that provision (marriage), which includes du’aa’. So you should ask Allaah to provide you with a righteous husband.
Seeking forgiveness is one of the means of provision being expanded. Allaah, may He be exalted, tells us that Nooh (peace be upon him) said to his people:
“ ‘Ask forgiveness from your Lord, verily, He is Oft‑Forgiving;
11. ‘He will send rain to you in abundance,
12. ‘And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.’”
[Nooh 71:10-12]
Du’aa’ is a mighty weapon for the one who uses it well. Pray to Allaah with the attitude of certainty that He will respond, and strive for the causes of du’aa’ being accepted, such as ensuring that your food and drink are halaal and choosing times of special virtue. Beware of seeking to hasten a response. The Prophet (peace and blessings of Allaah be upon him) said: “The du’aa’ of any one of you will be answered so long as he does not seek to hasten it, and does not say, ‘I made du’aa’ but I had no answer.’” Narrated by al-Bukhaari (5865) and Muslim (2735) from the hadeeth of Abu Hurayrah (may Allaah be pleased with him).
You should understand that du’aa’ will be stored up for a person and will benefit him in all circumstances, as it says in the hadeeth narrated by al-Tirmidhi (3859) from Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There is no man who prays to Allaah and makes du’aa’ to Him, and does not receive a response. Either it will be hastened for him in this world, or it will be stored up for him in the Hereafter, so long as he does not pray for something sinful, or to cut the ties of kinship, or seek a speedy response.” They said, “O Messenger of Allaah, what does seeking a speedy response mean?” He said, “Saying, ‘I prayed to my Lord and He did not answer me.’” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, no. 2852.
Reading Qur’aan is effective in dealing with worry and anxiety, and bringing happiness and peace of mind. The same is true of seeking forgiveness.
Doing a lot of acts of worship in general is a means of attaining happiness, as Allaah 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 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]
For the one who does a lot of these acts of worship, and regularly prays on time, recites dhikr, prayers for forgiveness and du’aa’, and reads Qur'aan, there is the hope of divine help and happiness, and that she will achieve what she wants and seeks. But it is not prescribed to worship Allaah by defining a specific number or time (for acts of worship) that is not narrated in sharee’ah. Rather that is bid’ah (innovation), which is one of the causes of one's deeds being rejected and of the person being deprived of reward, as the Prophet (peace and blessings of Allaah be upon him) said: “The one who does any action that is not part of this matter of ours (Islam) will have it rejected.” Narrated by Muslim (1718).
There is no report in sharee’ah – as far as we know – which suggests that reading Soorat al-Baqarah in particular or praying for forgiveness a certain number of times is a means of getting married. Rather obedience to Allaah and following His Messenger (peace and blessings of Allaah be upon him) in general are the means of attaining happiness and of things being made easier in this world and in the Hereafter.
We ask Allaah to make things easy for you and to bless you with a righteous husband.
And Allaah knows best.
Islam Q&A
This matter has become common nowadays. Some sisters swear by Allah that they did not get married except after they read Al-Baqarah for one month or forty days. Also making istighfaar ‘saying astaghfiru Allah’ thousand times or another specific number with the intention of getting married. I am afraid this is an innovation and fear doing this. Please clarify the matter for us. How true this is?
A) Praise be to Allaah.
Marriage is something that is already divinely decreed for a person, as with the rest of his provision. No person will die until all his decreed provision and life span have been completed, as 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.
So you should not be anxious if marriage is delayed. But it is prescribed for young men and women to implement the means of attaining that provision (marriage), which includes du’aa’. So you should ask Allaah to provide you with a righteous husband.
Seeking forgiveness is one of the means of provision being expanded. Allaah, may He be exalted, tells us that Nooh (peace be upon him) said to his people:
“ ‘Ask forgiveness from your Lord, verily, He is Oft‑Forgiving;
11. ‘He will send rain to you in abundance,
12. ‘And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.’”
[Nooh 71:10-12]
Du’aa’ is a mighty weapon for the one who uses it well. Pray to Allaah with the attitude of certainty that He will respond, and strive for the causes of du’aa’ being accepted, such as ensuring that your food and drink are halaal and choosing times of special virtue. Beware of seeking to hasten a response. The Prophet (peace and blessings of Allaah be upon him) said: “The du’aa’ of any one of you will be answered so long as he does not seek to hasten it, and does not say, ‘I made du’aa’ but I had no answer.’” Narrated by al-Bukhaari (5865) and Muslim (2735) from the hadeeth of Abu Hurayrah (may Allaah be pleased with him).
You should understand that du’aa’ will be stored up for a person and will benefit him in all circumstances, as it says in the hadeeth narrated by al-Tirmidhi (3859) from Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There is no man who prays to Allaah and makes du’aa’ to Him, and does not receive a response. Either it will be hastened for him in this world, or it will be stored up for him in the Hereafter, so long as he does not pray for something sinful, or to cut the ties of kinship, or seek a speedy response.” They said, “O Messenger of Allaah, what does seeking a speedy response mean?” He said, “Saying, ‘I prayed to my Lord and He did not answer me.’” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, no. 2852.
Reading Qur’aan is effective in dealing with worry and anxiety, and bringing happiness and peace of mind. The same is true of seeking forgiveness.
Doing a lot of acts of worship in general is a means of attaining happiness, as Allaah 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 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]
For the one who does a lot of these acts of worship, and regularly prays on time, recites dhikr, prayers for forgiveness and du’aa’, and reads Qur'aan, there is the hope of divine help and happiness, and that she will achieve what she wants and seeks. But it is not prescribed to worship Allaah by defining a specific number or time (for acts of worship) that is not narrated in sharee’ah. Rather that is bid’ah (innovation), which is one of the causes of one's deeds being rejected and of the person being deprived of reward, as the Prophet (peace and blessings of Allaah be upon him) said: “The one who does any action that is not part of this matter of ours (Islam) will have it rejected.” Narrated by Muslim (1718).
There is no report in sharee’ah – as far as we know – which suggests that reading Soorat al-Baqarah in particular or praying for forgiveness a certain number of times is a means of getting married. Rather obedience to Allaah and following His Messenger (peace and blessings of Allaah be upon him) in general are the means of attaining happiness and of things being made easier in this world and in the Hereafter.
We ask Allaah to make things easy for you and to bless you with a righteous husband.
And Allaah knows best.
Islam Q&A
Ruling on sitting with one who does not pray and who denies that hijab is obligatory and mocks it, and mocks ‘Aa’ishah (may Allaah be pleased with her
Q) What is the ruling on being in company with a person who does not pray or fast, he also denies that hejab is obligatory and makes fun of it. I heard him once making fun of A’esha may Allah be pleased with her. What is the ruling especially if he was not one of my womb-related relatives?
A) Praise be to Allaah.
Firstly:
These actions of the person you are asking about sitting with constitute kufr and apostasy, and we are amazed that he claims to be a Muslim when this is the case. Not praying is major kufr, as is proven in the Qur’aan and Sunnah and by the consensus of the Sahaabah (may Allaah be pleased with them).
With regard to women’s hijab, if what is meant is covering the face (niqaab), there is a difference of opinion among the scholars concerning it. The more correct view is that it is obligatory for all women and that it does not apply only to the wives of the Prophet (peace and blessings of Allaah be upon him).
Shaykh Saalih ibn Fawzaan al-Fawzaan (may Allaah preserve him) said:
With regard to niqaab, covering the face is obligatory, according to the correct scholarly opinion, and this is what is supported by the saheeh evidence, because Allaah says (interpretation of the meaning):
“and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)”
[al-Noor 24:31].
And Allaah said concerning the wives of the Prophet (peace and blessings of Allaah be upon him) (interpretation of the meaning):
“And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts”
[al-Ahzaab 33:53].
The fact that it is speaking of the wives of the Prophet (peace and blessings of Allaah be upon him) does not mean that the ruling should not apply to other Muslim women, because the reason for that is general, namely “that is purer for your hearts and for their hearts.”
So the reason is general and applies both to the wives of the Prophet (peace and blessings of Allaah be upon him) and to other women. Purity is required of all, because Allaah says in another verse (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”
[al-Ahzaab 33:59].
End quote from Fataawa al-Shaykh al-Fawzaan (4/242, 243; question no. 250).
For more information please see the answer to question no. 11774.
But if what is meant by hijab is covering the head, then there is no difference of opinion among the scholars concerning the fact that it is obligatory. His rejection of both types, and his making fun of them, is apostasy from Islam, because even though covering the face is not obligatory according to some scholars, they are unanimously agreed that it is prescribed in Islam and that it is part of the religion of Allaah, so denying it and making fun of it is kufr which puts one beyond the pale of Islam.
There is no excuse at all for this heretic to make fun of the Mother of the Believers ‘Aa’ishah (may Allaah be pleased with her), rather it is indicative of what is in his heart of hypocrisy and heresy, which shows itself in this slip of the tongue. ‘Aa’ishah is the Mother of the Believers and the wife of the Prophet (peace and blessings of Allaah be upon him), whose innocence was declared by Allaah in verses that will be recited until the Day of Resurrection. The one who makes fun of her is in fact making fun of her husband, who is the Prophet (peace and blessings of Allaah be upon him), and the one who denies that she is the Mother of the believers is putting himself outside of their circle, but he does not harm her at all.
Secondly:
If this is the case with this relative, then he should be told that he is doing something which implies that he is an apostate, and that he must repent and come back to his religion. If he meets his Lord in this state, he will not be meeting Him as a Muslim.
What you must do – after advising him – is shun his company and beware of him, unless the one who wants to sit with him has a sufficient level of knowledge to repel his kufr. His companions should beware of his evil, and upholding ties of kinship with him is not obligatory, rather it is not permissible to initiate the greeting of salaam with him.
Allaah says (interpretation of the meaning):
“And when they hear Al‑Laghw (dirty, false, evil vain talk), they withdraw from it and say: ‘To us our deeds, and to you your deeds. Peace be to you. We seek not (the way of) the ignorant’”
[al-Qasas 28:55].
Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) said:
“And when they hear Al‑Laghw (dirty, false, evil vain talk)” from an ignorant person who addresses it to them, “they say” – the words of the slaves of the Most Merciful who have understanding – “To us our deeds, and to you your deeds” i.e., each will be requited for his deeds that he did by himself, and he will not bear anything of the burden of another. This implies that they are innocent of what the ignorant do of laghw (vain talk), falsehood and idle talk.
“Peace be to you” i.e., you will not hear anything from us but good, and we will not address you as your ignorance deserves. Even if you allow yourselves to indulge in this rotten talk, we declare ourselves to be above it and we protect ourselves from indulging in it. “We seek not (the way of) the ignorant’” in any sense.
Tafseer al-Sa’di (p. 620).
The scholars of the Standing Committee were asked:
Is it permissible for me to sit with one who does not pray?
They replied:
The one who does not pray deliberately and denies that it is obligatory is a kaafir, according to scholarly consensus. If he does not pray because he is heedless and lazy, then he is a kaafir, according to the correct scholarly opinion. Based on that, it is not permissible to sit with these people, rather they should be shunned and cut off, after explaining to them that not praying is kufr, if they are the type of people who may be unaware of the ruling. It is narrated in a saheeh report from the Messenger of Allaah (peace and blessings of Allaah be upon him) that he said: “The covenant that stands between us and them is prayer; whoever does not pray is a kaafir.” And it is narrated in another saheeh report that he (peace and blessings of Allaah be upon him) said: “Between a man and kufr and shirk there stands his giving up prayer.” Narrated by Muslim in his Saheeh. This includes both the one who denies that it is obligatory and the one who does not do it out of laziness.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan.
Fataawa al-Lajnah al-Daa’imah (12/374, 375)
The scholars of the Standing Committee were asked:
Is it permissible to say salaam to one who does not pray?
They replied:
The one who does not pray because he denies it is obligatory is a kaafir according to scholarly consensus, and the one who does not pray out of laziness, but does not deny that it is obligatory is a kaafir, according to the correct scholarly view. So it is not permissible to say salaams to him, or to return his salaam if he greets you with salaam, because he is regarded as an apostate from Islam.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood.
Fataawa al-Lajnah al-Daa’imah (24/141, 142)
The scholars of the Standing Committee said:
The one who makes fun of the religion of Islam or the Sunnah that is proven from the Messenger of Allaah (peace and blessings of Allaah be upon him), such as letting the beard grow, shortening the clothes to above the ankles or halfway up the calves, when he knows that this is proven, is a kaafir. The one who mocks the Muslim and makes fun of him because of his adhering to Islam, is a kaafir, because Allaah says (interpretation of the meaning):
“Say: ‘Was it at Allaah ( عز و جل ), and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger (صلى الله عليه وسلم) that you were mocking?’
66. Make no excuse; you disbelieved after you had believed”
[al-Tawbah 9:65-66]
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood.
Fataawa al-Lajnah al-Daa’imah (2/43-44).
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
What you must do is shun the one who does not pray, and cut off ties with him, and do not accept his invitation, until he repents to Allaah from that; but you should also advise him and call him to the truth, and warn him of the consequences of not praying in this world and in the Hereafter, in the hope that he may repent and Allaah may accept his repentance.
Fataawa al-Shaykh Ibn Baaz (10/266)
Shaykh Saalih ibn Fawzaan al-Fawzaan (may Allaah preserve him) was asked:
Is it permissible for me to sit and eat and drink with someone who does not pray and persists in not praying?
He replied:
It is not permissible for you to sit with him and eat and drink with him, unless you are advising him and rebuking him, and you hope that Allaah may guide him at your hands. If you are sitting with him, then this is what you must do with him, because this comes under the heading of denouncing evil and calling people to Allaah, and perhaps Allaah may guide him at your hands.
But if you are sitting with him and eating and drinking with him without denouncing him, and he is persisting in not praying, or is persisting in some major sin, then it is not permissible for you to mix with him. Allaah cursed the Children of Israel for something similar to this. He says (interpretation of the meaning):
“Those among the Children of Israel who disbelieved were cursed by the tongue of Dawood (David) and ‘Eesa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allaah and the Messengers) and were ever transgressing beyond bounds.
79. They used not to forbid one another from Al-Munkar (wrong, evildoing, sins, polytheism, disbelief) which they committed”
[al-Maa'idah 5:78-79].
In the commentary on this verse it is narrated that one of them would see another committing sin and tell him not to do that, then he would meet him the next day and he would still be persisting in sin, and he would not tell him not to do that and he would mix with him, and would eat and drink with him and sit with him. When Allaah saw that they did that, He set them against one another, and cursed them on the lips of their Prophets.
And the Prophet of Allaah (peace and blessings of Allaah be upon him) warned us against doing such things, lest there befall us the punishment that befell them.
End quote from Fataawa al-Shaykh al-Fawzaan (2/246, question no. 215)
See also the answer to questions no. 4420 and 47425.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Firstly:
These actions of the person you are asking about sitting with constitute kufr and apostasy, and we are amazed that he claims to be a Muslim when this is the case. Not praying is major kufr, as is proven in the Qur’aan and Sunnah and by the consensus of the Sahaabah (may Allaah be pleased with them).
With regard to women’s hijab, if what is meant is covering the face (niqaab), there is a difference of opinion among the scholars concerning it. The more correct view is that it is obligatory for all women and that it does not apply only to the wives of the Prophet (peace and blessings of Allaah be upon him).
Shaykh Saalih ibn Fawzaan al-Fawzaan (may Allaah preserve him) said:
With regard to niqaab, covering the face is obligatory, according to the correct scholarly opinion, and this is what is supported by the saheeh evidence, because Allaah says (interpretation of the meaning):
“and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)”
[al-Noor 24:31].
And Allaah said concerning the wives of the Prophet (peace and blessings of Allaah be upon him) (interpretation of the meaning):
“And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts”
[al-Ahzaab 33:53].
The fact that it is speaking of the wives of the Prophet (peace and blessings of Allaah be upon him) does not mean that the ruling should not apply to other Muslim women, because the reason for that is general, namely “that is purer for your hearts and for their hearts.”
So the reason is general and applies both to the wives of the Prophet (peace and blessings of Allaah be upon him) and to other women. Purity is required of all, because Allaah says in another verse (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”
[al-Ahzaab 33:59].
End quote from Fataawa al-Shaykh al-Fawzaan (4/242, 243; question no. 250).
For more information please see the answer to question no. 11774.
But if what is meant by hijab is covering the head, then there is no difference of opinion among the scholars concerning the fact that it is obligatory. His rejection of both types, and his making fun of them, is apostasy from Islam, because even though covering the face is not obligatory according to some scholars, they are unanimously agreed that it is prescribed in Islam and that it is part of the religion of Allaah, so denying it and making fun of it is kufr which puts one beyond the pale of Islam.
There is no excuse at all for this heretic to make fun of the Mother of the Believers ‘Aa’ishah (may Allaah be pleased with her), rather it is indicative of what is in his heart of hypocrisy and heresy, which shows itself in this slip of the tongue. ‘Aa’ishah is the Mother of the Believers and the wife of the Prophet (peace and blessings of Allaah be upon him), whose innocence was declared by Allaah in verses that will be recited until the Day of Resurrection. The one who makes fun of her is in fact making fun of her husband, who is the Prophet (peace and blessings of Allaah be upon him), and the one who denies that she is the Mother of the believers is putting himself outside of their circle, but he does not harm her at all.
Secondly:
If this is the case with this relative, then he should be told that he is doing something which implies that he is an apostate, and that he must repent and come back to his religion. If he meets his Lord in this state, he will not be meeting Him as a Muslim.
What you must do – after advising him – is shun his company and beware of him, unless the one who wants to sit with him has a sufficient level of knowledge to repel his kufr. His companions should beware of his evil, and upholding ties of kinship with him is not obligatory, rather it is not permissible to initiate the greeting of salaam with him.
Allaah says (interpretation of the meaning):
“And when they hear Al‑Laghw (dirty, false, evil vain talk), they withdraw from it and say: ‘To us our deeds, and to you your deeds. Peace be to you. We seek not (the way of) the ignorant’”
[al-Qasas 28:55].
Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) said:
“And when they hear Al‑Laghw (dirty, false, evil vain talk)” from an ignorant person who addresses it to them, “they say” – the words of the slaves of the Most Merciful who have understanding – “To us our deeds, and to you your deeds” i.e., each will be requited for his deeds that he did by himself, and he will not bear anything of the burden of another. This implies that they are innocent of what the ignorant do of laghw (vain talk), falsehood and idle talk.
“Peace be to you” i.e., you will not hear anything from us but good, and we will not address you as your ignorance deserves. Even if you allow yourselves to indulge in this rotten talk, we declare ourselves to be above it and we protect ourselves from indulging in it. “We seek not (the way of) the ignorant’” in any sense.
Tafseer al-Sa’di (p. 620).
The scholars of the Standing Committee were asked:
Is it permissible for me to sit with one who does not pray?
They replied:
The one who does not pray deliberately and denies that it is obligatory is a kaafir, according to scholarly consensus. If he does not pray because he is heedless and lazy, then he is a kaafir, according to the correct scholarly opinion. Based on that, it is not permissible to sit with these people, rather they should be shunned and cut off, after explaining to them that not praying is kufr, if they are the type of people who may be unaware of the ruling. It is narrated in a saheeh report from the Messenger of Allaah (peace and blessings of Allaah be upon him) that he said: “The covenant that stands between us and them is prayer; whoever does not pray is a kaafir.” And it is narrated in another saheeh report that he (peace and blessings of Allaah be upon him) said: “Between a man and kufr and shirk there stands his giving up prayer.” Narrated by Muslim in his Saheeh. This includes both the one who denies that it is obligatory and the one who does not do it out of laziness.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan.
Fataawa al-Lajnah al-Daa’imah (12/374, 375)
The scholars of the Standing Committee were asked:
Is it permissible to say salaam to one who does not pray?
They replied:
The one who does not pray because he denies it is obligatory is a kaafir according to scholarly consensus, and the one who does not pray out of laziness, but does not deny that it is obligatory is a kaafir, according to the correct scholarly view. So it is not permissible to say salaams to him, or to return his salaam if he greets you with salaam, because he is regarded as an apostate from Islam.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood.
Fataawa al-Lajnah al-Daa’imah (24/141, 142)
The scholars of the Standing Committee said:
The one who makes fun of the religion of Islam or the Sunnah that is proven from the Messenger of Allaah (peace and blessings of Allaah be upon him), such as letting the beard grow, shortening the clothes to above the ankles or halfway up the calves, when he knows that this is proven, is a kaafir. The one who mocks the Muslim and makes fun of him because of his adhering to Islam, is a kaafir, because Allaah says (interpretation of the meaning):
“Say: ‘Was it at Allaah ( عز و جل ), and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger (صلى الله عليه وسلم) that you were mocking?’
66. Make no excuse; you disbelieved after you had believed”
[al-Tawbah 9:65-66]
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood.
Fataawa al-Lajnah al-Daa’imah (2/43-44).
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
What you must do is shun the one who does not pray, and cut off ties with him, and do not accept his invitation, until he repents to Allaah from that; but you should also advise him and call him to the truth, and warn him of the consequences of not praying in this world and in the Hereafter, in the hope that he may repent and Allaah may accept his repentance.
Fataawa al-Shaykh Ibn Baaz (10/266)
Shaykh Saalih ibn Fawzaan al-Fawzaan (may Allaah preserve him) was asked:
Is it permissible for me to sit and eat and drink with someone who does not pray and persists in not praying?
He replied:
It is not permissible for you to sit with him and eat and drink with him, unless you are advising him and rebuking him, and you hope that Allaah may guide him at your hands. If you are sitting with him, then this is what you must do with him, because this comes under the heading of denouncing evil and calling people to Allaah, and perhaps Allaah may guide him at your hands.
But if you are sitting with him and eating and drinking with him without denouncing him, and he is persisting in not praying, or is persisting in some major sin, then it is not permissible for you to mix with him. Allaah cursed the Children of Israel for something similar to this. He says (interpretation of the meaning):
“Those among the Children of Israel who disbelieved were cursed by the tongue of Dawood (David) and ‘Eesa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allaah and the Messengers) and were ever transgressing beyond bounds.
79. They used not to forbid one another from Al-Munkar (wrong, evildoing, sins, polytheism, disbelief) which they committed”
[al-Maa'idah 5:78-79].
In the commentary on this verse it is narrated that one of them would see another committing sin and tell him not to do that, then he would meet him the next day and he would still be persisting in sin, and he would not tell him not to do that and he would mix with him, and would eat and drink with him and sit with him. When Allaah saw that they did that, He set them against one another, and cursed them on the lips of their Prophets.
And the Prophet of Allaah (peace and blessings of Allaah be upon him) warned us against doing such things, lest there befall us the punishment that befell them.
End quote from Fataawa al-Shaykh al-Fawzaan (2/246, question no. 215)
See also the answer to questions no. 4420 and 47425.
And Allaah knows best.
Islam Q&A
How to understand the hadeeth when the prophet instructed the one who prayed badly to repeat his prayer and not ordering Mu’awiyah to repeat it?
Q) How can I understand and join between the hadeeth of when Mu’awiyah said to a person who sneezed “May Allah have mercy on you” while he was praying, and the Prophet, peace be upon him, did not order him to repeat his prayer. Mu’awiyah did not know that external talk during the prayer invalidates it. For the Prophet, Peace be upon him, not to order Mu’awiyah to repeat his prayer, this means that his prayer is valid. And the other hadeeth of when the prophet, peace be upon him, ordered the one who prayed badly to repeat his prayer. This means his prayers was invalid even though he was ignorant of how to pray properly?
A) Praise be to Allaah.
The hadeeth of Mu’aawiyah ibn al-Hakam was narrated by Muslim (537) from Mu’aawiyah ibn al-Hakam who said: Whilst I was praying with the Messenger of Allaah (peace and blessings of Allaah be upon him), a man among the people sneezed and I said: Yarhamuk Allaah (may Allah have mercy on you). The people glared at me and I said: May my mother be bereft of me! Why are you staring at me? They started striking their hands on their thighs, and when I realized that they were telling me to be quiet, (I felt angry) but I kept quiet. When the Messenger of Allaah (peace and blessings of Allaah be upon him) had prayed – may my father and mother be sacrificed for him; by Allaah I have never seen a better teacher or better teachings before or since; he did not rebuke me, hit me or revile me – he said: “This prayer is not the right place for any of the people’s speech, rather it is tasbeeh, takbeer and recitation of Qur’aan.”
The hadeeth about the man who prayed badly was narrated by al-Bukhaari (757) and Muslim (397) from Abu Hurayrah (may Allaah be pleased with him), that the Messenger of Allaah (peace and blessings of Allaah be upon him) entered the mosque and a man came in and prayed, then he came and greeted the Messenger of Allaah (peace and blessings of Allaah be upon him). The Messenger of Allaah (peace and blessings of Allaah be upon him) returned the greeting and said: “Go back and pray, for you have not prayed.” The man went back and prayed as he had prayed before, then he came to the Prophet (peace and blessings of Allaah be upon him) and greeted him, and the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Wa ‘alayk al-salaam.” Then he said: “Go back and pray, for you have not prayed.” When he had done that three times, the man said: By the One Who sent you with the truth, I cannot do more than that. Teach me. He said: “When you go to pray, say takbeer, then recite whatever you can of the Qur’aan. Then bow until you are at ease in bowing, then rise until you are standing up straight. Then prostrate until you are at ease in prostration, then sit up until you are at ease in sitting. Then do that throughout the entire prayer.”
Both ahaadeeth indicate that the one who is ignorant is excused, but in the hadeeth of Mu’aawiyah he is not commanded to repeat the prayer, whereas in the hadeeth of the one who prayed badly, he is not commanded to repeat the prayers he had offered before, rather he was commanded to repeat the current prayer only.
Al-Nawawi (may Allaah have mercy on him) said, commenting on the hadeeth of Mu’aawiyah: As for the words of the ignorant one, it was because he was new in Islam, so they are like the words of one who forgets, so they did not invalidate his prayer if they were few, because of this hadeeth of Mu’aawiyah ibn al-Hakam, which we are discussing here, because the Prophet (peace and blessings of Allaah be upon him) did not command him to repeat the prayer. But he taught him that it is haraam to talk during prayers for future reference. End quote.
With regard to commanding the one who prayed badly to repeat his prayer when he did not command Mu’aawiyah to do so, that is because there is a difference between doing that which is forbidden and not doing that which is enjoined. Omitting what is enjoined is not excused because of ignorance or forgetfulness when it is possible to make it up, which is unlike doing what is forbidden.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, in a discussion of things that are forbidden whilst in ihraam: The correct view is that all of them may be excused. If a person is excused due to ignorance, forgetting or being forced to do something , there are no consequences to his actions whatsoever, whether it has to do with having intercourse, hunting, clipping the nails, wearing tailored garments or anything else. We have mentioned above evidence from the Qur’aan, Sunnah and rational thought.
The same applies to all other actions that are forbidden during acts of worship; the ruling does not apply, if they happen in cases of ignorance forgetfulness or compulsion, because of the general meaning of the texts and because the penalty, fidyah or kafaarah (expiation) is only prescribed in order to compensate for going against the rules or to expiate sins, but the ignorant, forgetful person or one who is forced did not deliberately go against the rules, and if he had remembered, been aware or had the choice he would not have done it.
If a person drinks by mistake in Ramadaan (because he forgets he is fasting), he does not have to make it up. The evidence for that is the hadeeth of Abu Hurayrah (may Allaah be pleased with him): “Whoever forgets when he is fasting and eats or drinks, let him complete his fast, for it is Allaah Who has fed him and given him to drink.” The one who does not deliberately go against the rule is not sinning and does not have to offer any fidyah.
Similarly, when ‘Adiyy ibn Haatim wanted to fast, he took a black thread and a white thread, because of the verse in which Allaah says (interpretation of the meaning): “and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall” [al-Baqarah 2:187]. They used to take the rulings directly from the Qur'aan. But the Prophet (peace and blessings of Allaah be upon him) said to him: “Your pillow must be very wide, if the black and white threads are beneath your pillow.” But he did not command him to repeat the fast because he was ignorant of the ruling.
Similarly, Asma’ bint Abi Bakr (may Allaah be pleased with her) said that they broke the fast on a cloudy day at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), and he did not command them to make it up – because they were unaware of the fact that the sun had not yet set.
The same applies to prayer. The evidence is that Mu’aawiyah ibn al-Hakam (may Allaah be pleased with him) started to pray with the Prophet (peace and blessings of Allaah be upon him) and a man sneezed, so he said, “Yarhamuk-Allaah (may Allaah have mercy on you)” whilst he was praying. The people glared at him – i.e., they looked at him disapprovingly – and he (may Allaah be pleased with him) said, “May my mother be bereft of me!”, i.e., he added more words to what he had said. So they started to slap their thighs with their hands to make him be quiet, and he fell silent. When he had said the salaam, the Messenger (peace and blessings of Allaah be upon him) called him. Mu’aawiyah said: May my father and mother be sacrificed for him; by Allaah I have never seen a better teacher or better teachings before or since; he did not rebuke me, hit me or revile me – he said: “This prayer is not the right place for any of the people’s speech, rather it is tasbeeh, takbeer and recitation of Qur’aan.” And he did not tell him to repeat it because he was unaware of the ruling.
The texts point to this principle, which is not blaming people for forgetting, not knowing, or being forced to do something. This is what is implied by the words of Allaah (interpretation of the meaning):
“your Lord has written (prescribed) Mercy for Himself, so that if any of you does evil in ignorance, and thereafter repents and does righteous good deeds (by obeying Allaah), then surely, He is Oft‑Forgiving, Most Merciful”
[al-An’aam 6:54],
And the words of Allaah in the hadeeth qudsi: “My mercy prevails over My wrath.”
Omitting to do that which is enjoined, however, is not excused on the basis of forgetting, ignorance or being forced, when it is possible to make it up, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever sleeps and misses a prayer or forgets it, let him pray it when he remembers it.” So it is not waved in the case of forgetting. And because the Prophet (peace and blessings of Allaah be upon him) did not waive the current prayer on the grounds of ignorance, as we see in the hadeeth of the one who prayed badly; he commanded him to repeat it even though he was ignorant, because he was omitting to do something enjoined.
Moreover, it is possible to make up things that are enjoined, but forbidden things are over and done with. But if a person is doing something that is forbidden, he should stop doing it as soon as he realizes. If someone says that Allaah’s words (interpretation of the meaning): “Our Lord! Punish us not if we forget or fall into error” [al-Baqarah 2:286] are general in meaning and include both omitting things that are enjoined and doing things that are forbidden, the response is that that is indeed the case; the one who does not do something that is enjoined out of ignorance or because he forgets will not be punished for not doing it, but not doing it means that he is obliged to discharge his duty once the excuse is no longer applicable. End quote from al-Sharh al-Mumti’ (7/200).
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
The hadeeth of Mu’aawiyah ibn al-Hakam was narrated by Muslim (537) from Mu’aawiyah ibn al-Hakam who said: Whilst I was praying with the Messenger of Allaah (peace and blessings of Allaah be upon him), a man among the people sneezed and I said: Yarhamuk Allaah (may Allah have mercy on you). The people glared at me and I said: May my mother be bereft of me! Why are you staring at me? They started striking their hands on their thighs, and when I realized that they were telling me to be quiet, (I felt angry) but I kept quiet. When the Messenger of Allaah (peace and blessings of Allaah be upon him) had prayed – may my father and mother be sacrificed for him; by Allaah I have never seen a better teacher or better teachings before or since; he did not rebuke me, hit me or revile me – he said: “This prayer is not the right place for any of the people’s speech, rather it is tasbeeh, takbeer and recitation of Qur’aan.”
The hadeeth about the man who prayed badly was narrated by al-Bukhaari (757) and Muslim (397) from Abu Hurayrah (may Allaah be pleased with him), that the Messenger of Allaah (peace and blessings of Allaah be upon him) entered the mosque and a man came in and prayed, then he came and greeted the Messenger of Allaah (peace and blessings of Allaah be upon him). The Messenger of Allaah (peace and blessings of Allaah be upon him) returned the greeting and said: “Go back and pray, for you have not prayed.” The man went back and prayed as he had prayed before, then he came to the Prophet (peace and blessings of Allaah be upon him) and greeted him, and the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Wa ‘alayk al-salaam.” Then he said: “Go back and pray, for you have not prayed.” When he had done that three times, the man said: By the One Who sent you with the truth, I cannot do more than that. Teach me. He said: “When you go to pray, say takbeer, then recite whatever you can of the Qur’aan. Then bow until you are at ease in bowing, then rise until you are standing up straight. Then prostrate until you are at ease in prostration, then sit up until you are at ease in sitting. Then do that throughout the entire prayer.”
Both ahaadeeth indicate that the one who is ignorant is excused, but in the hadeeth of Mu’aawiyah he is not commanded to repeat the prayer, whereas in the hadeeth of the one who prayed badly, he is not commanded to repeat the prayers he had offered before, rather he was commanded to repeat the current prayer only.
Al-Nawawi (may Allaah have mercy on him) said, commenting on the hadeeth of Mu’aawiyah: As for the words of the ignorant one, it was because he was new in Islam, so they are like the words of one who forgets, so they did not invalidate his prayer if they were few, because of this hadeeth of Mu’aawiyah ibn al-Hakam, which we are discussing here, because the Prophet (peace and blessings of Allaah be upon him) did not command him to repeat the prayer. But he taught him that it is haraam to talk during prayers for future reference. End quote.
With regard to commanding the one who prayed badly to repeat his prayer when he did not command Mu’aawiyah to do so, that is because there is a difference between doing that which is forbidden and not doing that which is enjoined. Omitting what is enjoined is not excused because of ignorance or forgetfulness when it is possible to make it up, which is unlike doing what is forbidden.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, in a discussion of things that are forbidden whilst in ihraam: The correct view is that all of them may be excused. If a person is excused due to ignorance, forgetting or being forced to do something , there are no consequences to his actions whatsoever, whether it has to do with having intercourse, hunting, clipping the nails, wearing tailored garments or anything else. We have mentioned above evidence from the Qur’aan, Sunnah and rational thought.
The same applies to all other actions that are forbidden during acts of worship; the ruling does not apply, if they happen in cases of ignorance forgetfulness or compulsion, because of the general meaning of the texts and because the penalty, fidyah or kafaarah (expiation) is only prescribed in order to compensate for going against the rules or to expiate sins, but the ignorant, forgetful person or one who is forced did not deliberately go against the rules, and if he had remembered, been aware or had the choice he would not have done it.
If a person drinks by mistake in Ramadaan (because he forgets he is fasting), he does not have to make it up. The evidence for that is the hadeeth of Abu Hurayrah (may Allaah be pleased with him): “Whoever forgets when he is fasting and eats or drinks, let him complete his fast, for it is Allaah Who has fed him and given him to drink.” The one who does not deliberately go against the rule is not sinning and does not have to offer any fidyah.
Similarly, when ‘Adiyy ibn Haatim wanted to fast, he took a black thread and a white thread, because of the verse in which Allaah says (interpretation of the meaning): “and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall” [al-Baqarah 2:187]. They used to take the rulings directly from the Qur'aan. But the Prophet (peace and blessings of Allaah be upon him) said to him: “Your pillow must be very wide, if the black and white threads are beneath your pillow.” But he did not command him to repeat the fast because he was ignorant of the ruling.
Similarly, Asma’ bint Abi Bakr (may Allaah be pleased with her) said that they broke the fast on a cloudy day at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), and he did not command them to make it up – because they were unaware of the fact that the sun had not yet set.
The same applies to prayer. The evidence is that Mu’aawiyah ibn al-Hakam (may Allaah be pleased with him) started to pray with the Prophet (peace and blessings of Allaah be upon him) and a man sneezed, so he said, “Yarhamuk-Allaah (may Allaah have mercy on you)” whilst he was praying. The people glared at him – i.e., they looked at him disapprovingly – and he (may Allaah be pleased with him) said, “May my mother be bereft of me!”, i.e., he added more words to what he had said. So they started to slap their thighs with their hands to make him be quiet, and he fell silent. When he had said the salaam, the Messenger (peace and blessings of Allaah be upon him) called him. Mu’aawiyah said: May my father and mother be sacrificed for him; by Allaah I have never seen a better teacher or better teachings before or since; he did not rebuke me, hit me or revile me – he said: “This prayer is not the right place for any of the people’s speech, rather it is tasbeeh, takbeer and recitation of Qur’aan.” And he did not tell him to repeat it because he was unaware of the ruling.
The texts point to this principle, which is not blaming people for forgetting, not knowing, or being forced to do something. This is what is implied by the words of Allaah (interpretation of the meaning):
“your Lord has written (prescribed) Mercy for Himself, so that if any of you does evil in ignorance, and thereafter repents and does righteous good deeds (by obeying Allaah), then surely, He is Oft‑Forgiving, Most Merciful”
[al-An’aam 6:54],
And the words of Allaah in the hadeeth qudsi: “My mercy prevails over My wrath.”
Omitting to do that which is enjoined, however, is not excused on the basis of forgetting, ignorance or being forced, when it is possible to make it up, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever sleeps and misses a prayer or forgets it, let him pray it when he remembers it.” So it is not waved in the case of forgetting. And because the Prophet (peace and blessings of Allaah be upon him) did not waive the current prayer on the grounds of ignorance, as we see in the hadeeth of the one who prayed badly; he commanded him to repeat it even though he was ignorant, because he was omitting to do something enjoined.
Moreover, it is possible to make up things that are enjoined, but forbidden things are over and done with. But if a person is doing something that is forbidden, he should stop doing it as soon as he realizes. If someone says that Allaah’s words (interpretation of the meaning): “Our Lord! Punish us not if we forget or fall into error” [al-Baqarah 2:286] are general in meaning and include both omitting things that are enjoined and doing things that are forbidden, the response is that that is indeed the case; the one who does not do something that is enjoined out of ignorance or because he forgets will not be punished for not doing it, but not doing it means that he is obliged to discharge his duty once the excuse is no longer applicable. End quote from al-Sharh al-Mumti’ (7/200).
And Allaah knows best.
Islam Q&A
‘Umrah in the month of Rajab
Q) Is there any particular virtue in performing ‘Umrah in the month of Rajab?
A) Praise be to Allaah.
Firstly:
There is no report from the Prophet (peace and blessings of Allaah be upon him) – as far as we know – to suggest that there is any particular virtue in performing ‘Umrah in the month of Rajab, or that it is encouraged. Rather it is proven that there is a particular virtue in performing ‘Umrah in the month of Ramadaan, and in the months of Hajj, which are Shawwaal, Dhu’l-Qa’dah and Dhu’l-Hijjah.
There is no report to prove that the Prophet (peace and blessings of Allaah be upon him) performed ‘Umrah in Rajab, rather that was denied by ‘Aa’ishah (may Allaah be pleased with her), who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) never performed ‘Umrah in Rajab. Narrated by al-Bukhaari, 1776; Muslim, 1255.
Secondly:
Something that has been introduced into the religion is what some people do, namely singling out the month of Rajab for ‘Umrah, because no one should single out a specific time for doing an act of worship unless that has been prescribed in sharee’ah.
Ibn al-‘Attaar, the student of al-Nawawi (may Allaah have mercy on them both) said:
What I have heard about the people of Makkah, may Allaah increase it in honour, is that they are accustomed to performing ‘Umrah a great deal in Rajab. This is something for which I know of no basis, rather it is proven in the hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “ ‘Umrah in Ramadaan is equivalent to Hajj.” End quote.
Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) said in his Fataawa (6/131):
With regard to singling out some days of Rajab for any kinds of ziyaarah etc, there is no basis for that. Imam Abu Shaamah stated in his book al-Bida’ wa’l-Hawaadith that performing acts of worship at specific times which were not prescribed by Islam is not right, because no time is better than any other, except times when it is prescribed to perform a certain kind of worship, or a time when all kinds of good deeds are better than at other times. Hence the scholars denounced the singling out of the month of Rajab for performing ‘Umrah a great deal. End quote.
But if a person goes for ‘Umrah during Rajab without believing that there is any special virtue in that, but it just so happens that it is easy for him to travel at that time, there is nothing wrong with that.
Islam Q&A
A) Praise be to Allaah.
Firstly:
There is no report from the Prophet (peace and blessings of Allaah be upon him) – as far as we know – to suggest that there is any particular virtue in performing ‘Umrah in the month of Rajab, or that it is encouraged. Rather it is proven that there is a particular virtue in performing ‘Umrah in the month of Ramadaan, and in the months of Hajj, which are Shawwaal, Dhu’l-Qa’dah and Dhu’l-Hijjah.
There is no report to prove that the Prophet (peace and blessings of Allaah be upon him) performed ‘Umrah in Rajab, rather that was denied by ‘Aa’ishah (may Allaah be pleased with her), who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) never performed ‘Umrah in Rajab. Narrated by al-Bukhaari, 1776; Muslim, 1255.
Secondly:
Something that has been introduced into the religion is what some people do, namely singling out the month of Rajab for ‘Umrah, because no one should single out a specific time for doing an act of worship unless that has been prescribed in sharee’ah.
Ibn al-‘Attaar, the student of al-Nawawi (may Allaah have mercy on them both) said:
What I have heard about the people of Makkah, may Allaah increase it in honour, is that they are accustomed to performing ‘Umrah a great deal in Rajab. This is something for which I know of no basis, rather it is proven in the hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “ ‘Umrah in Ramadaan is equivalent to Hajj.” End quote.
Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) said in his Fataawa (6/131):
With regard to singling out some days of Rajab for any kinds of ziyaarah etc, there is no basis for that. Imam Abu Shaamah stated in his book al-Bida’ wa’l-Hawaadith that performing acts of worship at specific times which were not prescribed by Islam is not right, because no time is better than any other, except times when it is prescribed to perform a certain kind of worship, or a time when all kinds of good deeds are better than at other times. Hence the scholars denounced the singling out of the month of Rajab for performing ‘Umrah a great deal. End quote.
But if a person goes for ‘Umrah during Rajab without believing that there is any special virtue in that, but it just so happens that it is easy for him to travel at that time, there is nothing wrong with that.
Islam Q&A
Ruling on smelling food and drink
Q) When we were young, our parents used to stop us if we try to smell foods or drinks. They used to say that smelling them is haram. A while ago I stopped a brother from smelling a food. He said to me, do not give me fatwa, provide an evidence if you have one. What is your answer to this?
A) Praise be to Allaah.
In Islam, it is prohibited to breathe into the vessel and to blow into one’s drink.
It was narrated from Abu Qataadah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) breathing into the vessel. Narrated by al-Bukhaari (5630) and Muslim (267).
What is meant is that it is forbidden to blow onto whatever is in the vessel of food or drink.
Al-Shawkaani said in Nayl al-Awtaar (8/221):
Vessel includes vessels for both food and drink. End quote.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said in Fath al-Baari (10/92):
There are a number of ahaadeeth which forbid blowing into the vessel; it is also forbidden to breathe into the vessel, because that may result in some change due to the breathing, either because the breather’s mouth has a certain smell because of food for example, or because he has not used the miswak or rinsed his mouth for a long time, or because breathing brings out some vapours from the stomach. In all these cases blowing is even worse than merely breathing. End quote.
Shaykh Ibn ‘Uthaymeen said in Sharh Riyadh al-Saaliheen (2/454):
The wisdom behind that is that breathing into the vessel is off putting to the one who is going to drink from it after him. Some diseases from the stomach, lungs or mouth may be expelled with the breath and stick to the vessel, or he may choke if he breathes into the vessel. Hence the Prophet (peace and blessings of Allaah be upon him) forbade breathing into vessels; rather one should take three breaths, holding the vessel away from the mouth each time. End quote.
It was narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) forbade blowing into one's drink. Narrated by al-Tirmidhi (1887) who said: a saheeh hasan hadeeth. It was also classed as saheeh by Ibn al-Qayyim in I’laam al-Muwaqqi’een (4/317).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in Sharh Riyadh al-Saaliheen (2/457):
That is because if a person blows (into the vessel), some harmful things may come with the air that is exhaled, such as disease and the like. But some of the scholars made an exception in cases of necessity, such as if the drink is hot and he needs to drink it quickly. In that case some scholars granted a concession. But it is better not to blow on it, even if it is hot. If it is hot and he has another vessel, then he may pour some of it into that vessel then pour it back until it cools down. End quote.
Once the reason for the prohibition on blowing or breathing into the vessel was understood, the scholars drew an analogy with everything that may lead to contamination of food and drink.
Al-Shawkaani said in Nayl al-Awtaar (8/221):
Just as one should not breathe into the vessel, one should not burp into it either. End quote.
With regard to the ruling on smelling food or drink, if smelling the food or drink is done in such a way that the breath coming from the nose will come on the food then it is not allowed in this case. But if none of the breath will come on it, rather the person only wants to know what this food smells like so that he can know what it is, then there is nothing wrong with that. But when the mouth is brought too near to food or drink, that is usually accompanied by some of the breath that is exhaled from the nose. Hence some of the fuqaha’ regarded it as makrooh to smell food.
It says in Radd al-Muhtaar, which is a Hanafi book (6/340):
Food should not be eaten when it is hot, and it should not be smelled. End quote.
It says something similar in Mughni al-Muhtaaj (4/412), which is a Shaafa’i book.
But if a person wants to smell the steam coming from food from a distance, because of a need to do so and he is keen to ensure that none of his breath reaches the food or drink, then there is no reservation concerning that, in sha Allaah..
The Muslim should think about how keen Islam is to teach the Muslim all the etiquettes of living, even with regard to his food and drink. He should ponder how many of the books of our fuqaha’ (may Allaah have mercy on them) deal with etiquette and cleanliness, then let him see if there is any religion or line of thought which brought such sublime teachings as our religion did. Praise be to Allaah the Lord of the Worlds.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
In Islam, it is prohibited to breathe into the vessel and to blow into one’s drink.
It was narrated from Abu Qataadah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) breathing into the vessel. Narrated by al-Bukhaari (5630) and Muslim (267).
What is meant is that it is forbidden to blow onto whatever is in the vessel of food or drink.
Al-Shawkaani said in Nayl al-Awtaar (8/221):
Vessel includes vessels for both food and drink. End quote.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said in Fath al-Baari (10/92):
There are a number of ahaadeeth which forbid blowing into the vessel; it is also forbidden to breathe into the vessel, because that may result in some change due to the breathing, either because the breather’s mouth has a certain smell because of food for example, or because he has not used the miswak or rinsed his mouth for a long time, or because breathing brings out some vapours from the stomach. In all these cases blowing is even worse than merely breathing. End quote.
Shaykh Ibn ‘Uthaymeen said in Sharh Riyadh al-Saaliheen (2/454):
The wisdom behind that is that breathing into the vessel is off putting to the one who is going to drink from it after him. Some diseases from the stomach, lungs or mouth may be expelled with the breath and stick to the vessel, or he may choke if he breathes into the vessel. Hence the Prophet (peace and blessings of Allaah be upon him) forbade breathing into vessels; rather one should take three breaths, holding the vessel away from the mouth each time. End quote.
It was narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) forbade blowing into one's drink. Narrated by al-Tirmidhi (1887) who said: a saheeh hasan hadeeth. It was also classed as saheeh by Ibn al-Qayyim in I’laam al-Muwaqqi’een (4/317).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in Sharh Riyadh al-Saaliheen (2/457):
That is because if a person blows (into the vessel), some harmful things may come with the air that is exhaled, such as disease and the like. But some of the scholars made an exception in cases of necessity, such as if the drink is hot and he needs to drink it quickly. In that case some scholars granted a concession. But it is better not to blow on it, even if it is hot. If it is hot and he has another vessel, then he may pour some of it into that vessel then pour it back until it cools down. End quote.
Once the reason for the prohibition on blowing or breathing into the vessel was understood, the scholars drew an analogy with everything that may lead to contamination of food and drink.
Al-Shawkaani said in Nayl al-Awtaar (8/221):
Just as one should not breathe into the vessel, one should not burp into it either. End quote.
With regard to the ruling on smelling food or drink, if smelling the food or drink is done in such a way that the breath coming from the nose will come on the food then it is not allowed in this case. But if none of the breath will come on it, rather the person only wants to know what this food smells like so that he can know what it is, then there is nothing wrong with that. But when the mouth is brought too near to food or drink, that is usually accompanied by some of the breath that is exhaled from the nose. Hence some of the fuqaha’ regarded it as makrooh to smell food.
It says in Radd al-Muhtaar, which is a Hanafi book (6/340):
Food should not be eaten when it is hot, and it should not be smelled. End quote.
It says something similar in Mughni al-Muhtaaj (4/412), which is a Shaafa’i book.
But if a person wants to smell the steam coming from food from a distance, because of a need to do so and he is keen to ensure that none of his breath reaches the food or drink, then there is no reservation concerning that, in sha Allaah..
The Muslim should think about how keen Islam is to teach the Muslim all the etiquettes of living, even with regard to his food and drink. He should ponder how many of the books of our fuqaha’ (may Allaah have mercy on them) deal with etiquette and cleanliness, then let him see if there is any religion or line of thought which brought such sublime teachings as our religion did. Praise be to Allaah the Lord of the Worlds.
And Allaah knows best.
Islam Q&A
He got a promotion at work via bribery. Is his salary haraam?
Q) My question is: I was employed in an association in 2000, in a position that does not suit my university degree. I applied many times for promotion competitions in order to run away from the pressure I was suffering from my manager. All my attempts to get promotion were in vain until 2002, I was offered by a friend to pay an amount of money in return for having a better job. There were 50 jobs available. I had to do this sheikh to get rid of that pressure. I did not take anyone’s place, also bear in mind that all who got these jobs are affluent people.
Is the wealth I get from this work haram? I repented to Allah sincerely and asked Him to bless my wealth. I pay sadaqah every month from my salary.
A) Praise be to Allaah.
There is no doubt that paying a bribe in order to get a job is haraam both for the one who pays the bribe and the one who accepts it, and for the one who mediates between them. No exception is made except in cases where the bribe is paid to remove injustice or to attain rights which can only be attained through bribery. In that case it is permissible for the one who gives it but it is haraam for the one who takes it.
See the answer to question no. 25758.
So long as the job is based on a test for applicants, bribery is haraam in this case, because you were no better than anyone else and you have no particular right which you had to pay a bribe to attain.
There is a warning concerning bribery which should scare any wise person away from engaging in it. It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the one who offers a bribe and the one who takes it.
Narrated by Abu Dawood (3580), al-Tirmidhi (13360 and Ibn Majaah (2313); classed as saheeh by al-Albaani in Saheeh Abi Dawood.
If you have repented to Allaah and you give some money in charity, as you say, then there is nothing wrong with you remaining in this post, so long as you are qualified to work in it, because appointing someone who is not qualified is a betrayal of trust, the harmful effects of which are obvious to all.
See also the answers to question no. 26123, 60199 and 69820.
And Allaah knows best.
Islam Q&A
Is the wealth I get from this work haram? I repented to Allah sincerely and asked Him to bless my wealth. I pay sadaqah every month from my salary.
A) Praise be to Allaah.
There is no doubt that paying a bribe in order to get a job is haraam both for the one who pays the bribe and the one who accepts it, and for the one who mediates between them. No exception is made except in cases where the bribe is paid to remove injustice or to attain rights which can only be attained through bribery. In that case it is permissible for the one who gives it but it is haraam for the one who takes it.
See the answer to question no. 25758.
So long as the job is based on a test for applicants, bribery is haraam in this case, because you were no better than anyone else and you have no particular right which you had to pay a bribe to attain.
There is a warning concerning bribery which should scare any wise person away from engaging in it. It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the one who offers a bribe and the one who takes it.
Narrated by Abu Dawood (3580), al-Tirmidhi (13360 and Ibn Majaah (2313); classed as saheeh by al-Albaani in Saheeh Abi Dawood.
If you have repented to Allaah and you give some money in charity, as you say, then there is nothing wrong with you remaining in this post, so long as you are qualified to work in it, because appointing someone who is not qualified is a betrayal of trust, the harmful effects of which are obvious to all.
See also the answers to question no. 26123, 60199 and 69820.
And Allaah knows best.
Islam Q&A
Ruling on working as the manager of an Internet café
Q) I work as the manager of an internet café (a place where individuals can rent computers to access the internet in return for payment of a fee). But some of the people misuse the internet to chat with girls, knowing that there is a video camera and they can see the other party. Some people go to Islamic sites and some go to do some work, and some speak to their family and relatives in other countries. Is this work of mine haraam, or is the sin on those who misuse the internet? Please note that I am not the owner of the café, i.e., I cannot prevent that, and I do not have any other work apart from this and I need the job, because job opportunities are few and far between and I was out of work for six months.
A) Praise be to Allaah.
Undoubtedly the burden of sin rests primarily on the one who commits the haraam action, whether that is looking, writing or speaking, but a share of it also rests on the one who helps him to do that and makes it easy for him, and also on the one who sees an evil action but does not denounce it. In the answer to question no. 34672 we have stated the ruling on working in an internet café:
It is not permissible to work or invest in internet cafes unless they are free of evils. That includes not allowing patrons to enter haraam sites, by blocking them or by throwing those patrons out if they persist in using them. That is 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. And fear Allaah. Verily, Allaah is Severe in punishment”
[al-Maa'idah 5:2]
And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever among you sees an evil action, let him change it with his hand (by taking action); if he cannot, then with his tongue (by speaking out); and if he cannot then with his heart (by hating it and feeling that it is wrong), but that is the weakest of faith.” Narrated by Muslim, 49.
Shaykh Ibn Baaz (may Allaah have mercy on him) said: Denouncing it in one’s heart is obligatory for everyone. That means hating the evil action and shunning those who do it, if one is unable to denounce it by taking action or speaking out.” From: al-Durar al-Saniyah fi al-Ajwabah al-Najdiyyah, 16/142.
If it not possible to regulate what happens in this café and prevent evil things, it is not permissible to open such a café, as a precaution against falling into sin and disobedience.
If you cannot denounce evil in this café then you should save yourself and shun those who commit sin. There is no guarantee that the wrath and anger of Allaah will not befall them. Look for permissible work from which you can acquire permissible wealth. We remind you 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 in his Tafseer: The words “then sit not with them, until they engage in a talk other than that” mean: words other than kufr. “(But if you stayed with them) certainly in that case you would be like them” – this indicates that it is essential to avoid sinful people if they commit some evil action, because whoever does not avoid them is in effect approving of their actions, and approval of kufr is itself kufr. Allaah says, “you would be like them”, so whoever sits in a gathering of sin and does not denounce them bears a burden of sin just like theirs.
They should be denounced if they speak of sin or commit sin. If a person is not able to denounce them then he should get up and leave so that he will not be one of those mentioned in this verse.
It was narrated from ‘Umar ibn ‘Abd al-‘Azeez that he punished some people for drinking alcohol, and it was said to him concerning one of those who were present that he was fasting. So he punished that man more severely and recited this verse: “you would be like them” – i.e., approving of sin is in itself a sin. Hence the one who does the action and the one who approves of it are both to be subjected to the punishment for that sin, so they are all doomed. (5/418).
Moreover there is the fear that if a person works in these places his faith will become weak and the sense of protective jealousy (gheerah) will vanish from his heart. The Shaytaan may even entice him to commit 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]
It should be noted that whoever gives up something for the sake of Allaah, Allaah will compensate him with something better than it, and that what is with Allaah can only be attained by obeying Him. 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]
We ask Allaah to provide you with permissible, good work and to bless it for you. And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Undoubtedly the burden of sin rests primarily on the one who commits the haraam action, whether that is looking, writing or speaking, but a share of it also rests on the one who helps him to do that and makes it easy for him, and also on the one who sees an evil action but does not denounce it. In the answer to question no. 34672 we have stated the ruling on working in an internet café:
It is not permissible to work or invest in internet cafes unless they are free of evils. That includes not allowing patrons to enter haraam sites, by blocking them or by throwing those patrons out if they persist in using them. That is 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. And fear Allaah. Verily, Allaah is Severe in punishment”
[al-Maa'idah 5:2]
And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever among you sees an evil action, let him change it with his hand (by taking action); if he cannot, then with his tongue (by speaking out); and if he cannot then with his heart (by hating it and feeling that it is wrong), but that is the weakest of faith.” Narrated by Muslim, 49.
Shaykh Ibn Baaz (may Allaah have mercy on him) said: Denouncing it in one’s heart is obligatory for everyone. That means hating the evil action and shunning those who do it, if one is unable to denounce it by taking action or speaking out.” From: al-Durar al-Saniyah fi al-Ajwabah al-Najdiyyah, 16/142.
If it not possible to regulate what happens in this café and prevent evil things, it is not permissible to open such a café, as a precaution against falling into sin and disobedience.
If you cannot denounce evil in this café then you should save yourself and shun those who commit sin. There is no guarantee that the wrath and anger of Allaah will not befall them. Look for permissible work from which you can acquire permissible wealth. We remind you 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 in his Tafseer: The words “then sit not with them, until they engage in a talk other than that” mean: words other than kufr. “(But if you stayed with them) certainly in that case you would be like them” – this indicates that it is essential to avoid sinful people if they commit some evil action, because whoever does not avoid them is in effect approving of their actions, and approval of kufr is itself kufr. Allaah says, “you would be like them”, so whoever sits in a gathering of sin and does not denounce them bears a burden of sin just like theirs.
They should be denounced if they speak of sin or commit sin. If a person is not able to denounce them then he should get up and leave so that he will not be one of those mentioned in this verse.
It was narrated from ‘Umar ibn ‘Abd al-‘Azeez that he punished some people for drinking alcohol, and it was said to him concerning one of those who were present that he was fasting. So he punished that man more severely and recited this verse: “you would be like them” – i.e., approving of sin is in itself a sin. Hence the one who does the action and the one who approves of it are both to be subjected to the punishment for that sin, so they are all doomed. (5/418).
Moreover there is the fear that if a person works in these places his faith will become weak and the sense of protective jealousy (gheerah) will vanish from his heart. The Shaytaan may even entice him to commit 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]
It should be noted that whoever gives up something for the sake of Allaah, Allaah will compensate him with something better than it, and that what is with Allaah can only be attained by obeying Him. 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]
We ask Allaah to provide you with permissible, good work and to bless it for you. And Allaah knows best.
Islam Q&A
Should a latecomer count an extra rak’ah done with the imam?
Q) If a latecomer joins the prayer with the imam in the second rak’ah, and the imam forgets and does an extra rak’ah, what should the latecomer do? Should he say the salaam with the imam or stand up after the imam says the salaam and do another rak’ah?
A) Praise be to Allaah.
He should say the salaam with the imam, because his prayer is complete. With regard to the imam, he is excused for this extra rak’ah.
Shaykh Ibn ‘Uthaymeen was asked: If the imam prays five rak’ahs by mistake, what is the ruling on his prayer and the prayer of those behind him? Should a latecomer count this extra rak’ah?
He replied: if the imam prays five rak’ahs by mistake, his prayer is valid, and the prayer of those who followed him by mistake or out of ignorance is also valid.
But if a person knew that this was something extra, when the imam stood up for the extra rak’ah, he should have sat and said the salaam, because in this case he thought that the prayer of his imam was invalid, unless he feared that his imam stood up for the extra rak’ah because he did not recite al-Faatihah properly (for example) in one of the two rak’ahs. In that case he should wait and not say the salaam.
With regard to the latecomer who joined the imam in the second or subsequent rak’ah, this extra rak’ah counts for him. So if he joined the imam in the second rak’ah, for example, he should say the salaam with the imam who prayed an extra rak’ah. If he joined in the third rak’ah, then he should do another rak’ah after the imam says the salaam following the additional rak’ah. That is because if we say that the extra rak'ah does not count for the latecomer, he would have to add another rak’ah deliberately, which would mean that the prayer was invalid. As for the imam, he is excused for the extra rak’ah, because he forgot (and did it by mistake), so his prayer is not invalidated.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 14/20.
Islam Q&A
A) Praise be to Allaah.
He should say the salaam with the imam, because his prayer is complete. With regard to the imam, he is excused for this extra rak’ah.
Shaykh Ibn ‘Uthaymeen was asked: If the imam prays five rak’ahs by mistake, what is the ruling on his prayer and the prayer of those behind him? Should a latecomer count this extra rak’ah?
He replied: if the imam prays five rak’ahs by mistake, his prayer is valid, and the prayer of those who followed him by mistake or out of ignorance is also valid.
But if a person knew that this was something extra, when the imam stood up for the extra rak’ah, he should have sat and said the salaam, because in this case he thought that the prayer of his imam was invalid, unless he feared that his imam stood up for the extra rak’ah because he did not recite al-Faatihah properly (for example) in one of the two rak’ahs. In that case he should wait and not say the salaam.
With regard to the latecomer who joined the imam in the second or subsequent rak’ah, this extra rak’ah counts for him. So if he joined the imam in the second rak’ah, for example, he should say the salaam with the imam who prayed an extra rak’ah. If he joined in the third rak’ah, then he should do another rak’ah after the imam says the salaam following the additional rak’ah. That is because if we say that the extra rak'ah does not count for the latecomer, he would have to add another rak’ah deliberately, which would mean that the prayer was invalid. As for the imam, he is excused for the extra rak’ah, because he forgot (and did it by mistake), so his prayer is not invalidated.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 14/20.
Islam Q&A
She left her husband’s home, and her lover asked her to marry him when she was still married!
Q) I am a 26 years old woman. I was divorced about one week ago, after I left my husband’s home a year before; I took my son who is two years old and stayed with my family. In the beginning of our love marriage I lived with him in his mother’s home. His mother started to interfere in everything in our life. He asked me to work and support him to pay off the loan he borrowed for our marriage. I found a job and helped him; my only condition was to live in an independent place alone far from his mother’s continuous interference. He promised me to do this. His mother was in control of everything at home; my husband was unable to object to anything otherwise she would ask him to leave. She works as well.
I lived with my husband and tried him for two years I found him to be another person different from who I loved; he was just masked before marriage. He started taking all my salary and gives me just daily expenses. Whenever he was in need he used to ask me to sell my gold for him, which I have done, so has he. He used to ask me to borrow from my family, which I did, in return he never gave me anything. I was deprived of everything. He used to say one sentence a lot to me: “you know our circumstances so be tolerant”. He used to hide his wallet in the car and say that I do not have the right to what he has or what he does not have. Problems started to get bigger and bigger, and I kept asking him to find a separate place for us to live.
He has a divorced sister, she works and sleeps in her work place which is a hotel located outside the city, when she used to come to visit us she used to stay up at night outside the home and returns every night after midnight. I did not like the whole situation and I had to tell my respectful husband: “what will the neighbors say about this home we live in, this is shameful” his answer was usually: “I will speak to them” I do not like this, after all he said to me: “these are our traditions, and I cannot leave my mother and sister and live far from them alone” as they are not Arabs.
I was hesitant to tell my family about my situation because they all objected to this marriage and refused it but I insisted on marrying him because I thought he is moral and kind. How blind was I! I told my family that I heard him speaking to his mother complaining about me and she told him to beat me and to take my son from me. Then I left him and went to my family. Two weeks later he came to my family’s home to ask why I left home. I did not tell him that I heard anything. And just asked him to buy us a separate place to live alone. He agreed. We went to see the home we were going to buy, then he changed his mind, this situation remained for two years during which he accused me of having a relationship with someone else, and that this other person is spoiling my mind, this happened because my husband saw me with a man who is a friend of my father taking me from my work place. I found him there by chance and my husband was standing in the street at my work area, I asked this man to take me home because I feared my husband might hurt me. After this he started to defame me and give me two options, whether to stay with him in his mother’s home or to sacrifice all my rights then he divorces me. I of course refused and insisted on divorce, I did not want a separate home anymore.
My husband brought two ‘disobedience cases’ against me, and then I asked for divorce through the court. The last five months I, by chance, spoke with the same man who took me by car from work, he is 14 years older than me. I told him about my story and what happened with me, he stood for me and taught me about life and people, and that there are matters one should not stand silent for them. He told me that accepting to marry my husband was a mistake from the beginning and that I was mistaken when I refused to listen to my family’s advice.
I became attracted to him, although I know that it is wrong. I feel guilty because I love him and he loves me, this was not planned. We met many times, sat and talked a lot and he asked me to marry him before I got divorced. I wish I can accept but I am afraid of the consequences. I fear Allah, I fear I made a mistake when I loved another man while I am still married, although I left my husband 15 months ago, I got divorced about two weeks ago.
Please guide me. Am I mistaken? Is what I did haram? I live in a conflict with myself, I am very confused. I do not want to disobey Allah or commit sins.
A) Praise be to Allaah.
Firstly:
You have done a number of things that are clearly and obviously contrary to sharee’ah, hence we are surprised at the end of your letter where you say “I do not want to anger Allaah or commit sins”! Whatever the case, this is the bad consequences and effect of sin, which is loss of reason and dimming of its light that would lead to the straight path.
Ibn al-Qayyim (may Allaah have mercy on him) said, describing the effects of sin:
… Sin corrupts reason, for reason is light, and sin inevitably extinguishes the light of reason. If its light is extinguished it becomes weak and imperfect. One of the salaf said: No one disobeys Allaah but his reason is lost. This is obvious, because if his reason was present, it would have prevented him from committing sin when he is under the full control of Allaah, may He be exalted, or how could he commit sin openly when He is watching him, and he is enjoying His blessings and His angels are bearing witness over him and watching him, and the teachings of the Qur’aan forbid that and the implication of faith and the remembrance of death and the Fire should restrain him. The good of this world and the Hereafter that he misses out on because of sin is many times greater than the pleasure he may get from it. Can anyone who takes lightly all that we have mentioned above still have sound reason?
… If sins accumulate, then a seal is placed on the sinner’s heart and he becomes one of the heedless, as one of the salaf said concerning the words of Allaah (interpretation of the meaning): “Nay! But on their hearts is the Raan (covering of sins and evil deeds) which they used to earn” [al-Mutaffifeen 83:14] – he said: This is sin after sin. Al-Hasan said: It is sin upon sin, until the heart becomes blind. And someone else said: When their sins and acts of disobedience become many, they encircle their hearts.
The basic principle concerning that is that the heart is corroded (lit. rusts) by sin, so if sin increases, the corrosion prevails until it becomes raan, then it prevails until it becomes a seal, and the heart becomes covered and enveloped. If that happens after he has been guided and had insight, then he will be reversed and turned upside down. At that point his enemy takes over and leads him wherever he wants.
Al-Jawaab al-Kaafi li man sa’ala ‘an al-Dawa al-Shaafi (p. 39).
We are sorry to tell you that each of the sins that you have committed led to another; they affected your reason and your heart, and extinguished their light.
Secondly:
The things that you did which go against sharee’ah are:
1.
The haraam relationship which you formed with your first husband, before you married him. This is clear from your saying that it was a love marriage, and from your going against your family who refused to give you in marriage to him, and now you are doing the same thing with another man when you are still married to the first husband!
We have explained the ruling on correspondence between the sexes in the answer to question no. 34841, 26890 and 23349.
With regard to haraam relationships, please see the answer to questions no. 1114, 9465, 21933 and 10532.
2.
It seems that your job involves mixing with strange men. If what we think is correct, then it is a sin. If it is not mixed, or it is not in a haraam field such as banking or insurance – then there is no sin on you.
Ibn al-Qayyim (may Allaah have mercy on him) said:
There is no doubt that enabling women to mix with men is the basis of all calamities and evils, and it is one of the greatest causes of calamity that affects everybody, as well as being one of the causes of corruption in public and private affairs. Mixing of men with women is the cause of a great deal of immoral actions and zina, and it is one of the causes of widespread death and ongoing plagues.
Al-Turuq al-Hukmiyyah (p. 407).
See also the answer to question no. 1200.
For information on women working and the conditions of it being permissible, please see the answer to question no. 22397.
In the answer to question no. 6666 there is important advice to do with women working in a mixed environment.
3.
You left the marital home without your husband’s permission, and this was based on something that you heard from his mother and his complaints to her. This does not make it permissible for you to leave the marital home without your husband’s permission. You have the right to a separate home with your husband, but it seems that you waived this right when you first married him and agreed to stay with him in his mother’s house. It would have been better for you to work out the agreement with him when you agreed to help him to bear his living expenses and pay off his debt, and to oblige him to do so via the shar’i court or good and knowledgeable people whom you appointed as arbitrators between you. As for your actions and your leaving without his permission, this is not permissible. Allaah forbade women who are revocably divorced (first or second talaaq) to leave their houses after the divorce, so how about married women? Allaah says (interpretation of the meaning):
“O Prophet (صلى الله عليه وسلم)! When you divorce women, divorce them at their ‘Iddah (prescribed periods) and count (accurately) their ‘Iddah (periods). And fear Allaah your Lord (O Muslims). And turn them not out of their (husband’s) homes nor shall they (themselves) leave, except in case they are guilty of some open illegal sexual intercourse. And those are the set limits of Allaah. And whosoever transgresses the set limits of Allaah, then indeed he has wronged himself. You (the one who divorces his wife) know not it may be that Allaah will afterward bring some new thing to pass (i.e. to return her back to you if that was the first or second divorce)”
[al-Talaaq 65:1]
4.
The worst and most reprehensible of these actions that go against sharee’ah is your sinful relationship with that evildoer who pretended that he was saving you from worldly problems and presented himself in the guise of a wise advisor, but in fact he was a wolf in sheep’s clothing.
How could this evildoer agree to meet you and talk with you, and sit with you and discuss with you, and worst of all, he audaciously asked you to marry him when you were still married to another man?! What is very strange is that you yourself say that your husband himself was presenting himself falsely as a good man, and that you were blind when you accepted him as a husband. Do you think that now you are able to see? By Allaah, you are not able to see, and your blindness with regard to your first husband was less serious than your blindness now. You were not married when you formed a relationship with him, but now you are married and you have formed a haraam relationship with that evildoer, who is not content only to come between you and your husband, turn your heart against him and make you hate the idea of going back to him, rather he has added to that his request for you to marry him when you are still married to another man.
What you have done is haraam, beyond any shadow of a doubt. It is revolting and reprehensible even to non-Muslims. No husband would want his wife to be in the situation you are in. No wise person – let alone a Muslim who knows the rulings of sharee’ah – would approve of your marrying this evildoer who has shown his true colours and evil attitude before marriage. That will save you from going though another bitter experience with him. Do you think that he will forget how you betrayed your husband with him? Do you think that he will trust you not to repeat what you did with him? Do not hesitate to cut off all ties with him, for it is a haraam relationship on the one hand, and on the other hand he is not fit to be a trusted husband when he has done such haraam, abhorrent actions.
For information on the qualities of a righteous husband, please see the answers to questions no. 5202 and 6942.
Thirdly:
We hope that your regret and taking stock of yourself are a good sign that you have come back to the truth and that your conscience which criticizes you for abhorrent actions and for falling short in acts of obedience to Allaah has come back to life.
Beware of following the footsteps of the shaytaan, for they lead to doom. 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)]. And had it not been for the Grace of Allaah and His Mercy on you, not one of you would ever have been pure from sins”
[al-Noor 24:21].
Do not ignore the opportunity to regret and repent before there comes a Day when neither dirhams nor dinars, neither close friends nor intercessors will benefit a man, and he will bite at his hands in anguish, as Allaah says (interpretation of the meaning):
“And (remember) the Day when the Zaalim (wrongdoer, oppressor, polytheist) will bite at his hands, he will say: ‘Oh! Would that I had taken a path with the Messenger (Muhammad صلى الله عليه وسلم).
28. ‘Ah! Woe to me! Would that I had never taken so‑and‑so as a Khalîl (an intimate friend)!
29. ‘He indeed led me astray from the Reminder (this Qur’aan) after it had come to me. And Shaytaan (Satan) is to man ever a deserter in the hour of need’”
[al-Furqaan 25:27-29].
In order to cleanse yourself of sin and protect your religious commitment, faith and chastity, strive to do the following:
1.
Pray regularly on time with proper focus and humility before Allaah:
It was narrated from Abu Hurayrah that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “What do you think, if there was a river by the door of one of you and he bathed in it five times a day, would any speck of dirt be left on him?” They said: Not a speck of dirt would be left on him. He said: “That is the likeness of the five prayers, by means of which Allaah erases sins.”
Narrated by al-Bukhaari (505) and Muslim (667).
2.
Keeping company with righteous women who adhere to obedience to Allaah.
It was narrated that Abu Moosa al-Ash’ari (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The likeness of a good companion and a bad companion is that of one who carries musk and one who works the bellows. With the carrier of musk, either he will give you some or you will buy some from him, or you will notice a good smell from him; as for the one who works the bellows, either he will burn your clothes or you will notice a bad smell from him.”
Narrated by al-Bukhaari (1995) and Muslim (2628).
Imam al-Nawawi (may Allaah have mercy on him) said: It points to the virtue of sitting with righteous, good and honourable people, people of good attitude, awareness, knowledge and manners, and indicates that it is not allowed to sit with evil people and followers of innovation, those who backbite about people or who are foul-mouthed and have nothing better to do, and other blameworthy things. End quote.
Sharh Muslim, 16/178
3.
Not listening to songs, music and haraam entertainment.
Allaah says (interpretation of the meaning):
“And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah without knowledge, and takes it (the path of Allaah, or the Verses of the Qur’aan) by way of mockery. For such there will be a humiliating torment (in the Hell‑fire).
7. And when Our Verses (of the Qur’aan) are recited to such a one, he turns away in pride, as if he heard them not — as if there were deafness in his ear. So announce to him a painful torment”
[Luqmaan 31:6-7]
Ibn al-Qayyim (may Allaah have mercy on him) said:
Singers and those who listen to them have a share of blame commensurate with the degree to which they are distracted by songs from the Qur’aan. … This is made clear by the fact that you will not find anyone who has an interest in songs and listening to music but he will be somewhat misguided from the path of guidance in terms of knowledge or action, and he is less eager to listen to Qur’aan rather than songs, such that if he has the opportunity to listen either to songs or to the Qur’aan, he will turn away from the latter to the former, and listening to Qur’aan will be burdensome for him, and he may go so far as to tell the reciter to be quiet and tell the singer to carry on, and never have his fill of listening to songs.
Ighaathat al-Lahfaan (1/240, 241).
Finally:
Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:
The Muslim must repent from sin and hasten to do so, in obedience to the command of Allaah, so as to save himself from the punishment and wrath of Allaah. It is not permissible for him to continue in sin or to delay repentance in order to obey his nafs (self) or the shaytaan, or to wait until people criticize him. Rather he must fear Allaah and not fear people. Even if they are committing sin it is not permissible for him to follow their example, and he must also oblige his family to repent, because Allaah says (interpretation of the meaning):
“O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones”
[al-Tahreem 66:6].
He should not be kind to them with regard to matters that anger Allaah.
Al-Muntaqa min Fataawa al-Fawzaan (2/p. 293).
And Allaah knows best.
Islam Q&A
I lived with my husband and tried him for two years I found him to be another person different from who I loved; he was just masked before marriage. He started taking all my salary and gives me just daily expenses. Whenever he was in need he used to ask me to sell my gold for him, which I have done, so has he. He used to ask me to borrow from my family, which I did, in return he never gave me anything. I was deprived of everything. He used to say one sentence a lot to me: “you know our circumstances so be tolerant”. He used to hide his wallet in the car and say that I do not have the right to what he has or what he does not have. Problems started to get bigger and bigger, and I kept asking him to find a separate place for us to live.
He has a divorced sister, she works and sleeps in her work place which is a hotel located outside the city, when she used to come to visit us she used to stay up at night outside the home and returns every night after midnight. I did not like the whole situation and I had to tell my respectful husband: “what will the neighbors say about this home we live in, this is shameful” his answer was usually: “I will speak to them” I do not like this, after all he said to me: “these are our traditions, and I cannot leave my mother and sister and live far from them alone” as they are not Arabs.
I was hesitant to tell my family about my situation because they all objected to this marriage and refused it but I insisted on marrying him because I thought he is moral and kind. How blind was I! I told my family that I heard him speaking to his mother complaining about me and she told him to beat me and to take my son from me. Then I left him and went to my family. Two weeks later he came to my family’s home to ask why I left home. I did not tell him that I heard anything. And just asked him to buy us a separate place to live alone. He agreed. We went to see the home we were going to buy, then he changed his mind, this situation remained for two years during which he accused me of having a relationship with someone else, and that this other person is spoiling my mind, this happened because my husband saw me with a man who is a friend of my father taking me from my work place. I found him there by chance and my husband was standing in the street at my work area, I asked this man to take me home because I feared my husband might hurt me. After this he started to defame me and give me two options, whether to stay with him in his mother’s home or to sacrifice all my rights then he divorces me. I of course refused and insisted on divorce, I did not want a separate home anymore.
My husband brought two ‘disobedience cases’ against me, and then I asked for divorce through the court. The last five months I, by chance, spoke with the same man who took me by car from work, he is 14 years older than me. I told him about my story and what happened with me, he stood for me and taught me about life and people, and that there are matters one should not stand silent for them. He told me that accepting to marry my husband was a mistake from the beginning and that I was mistaken when I refused to listen to my family’s advice.
I became attracted to him, although I know that it is wrong. I feel guilty because I love him and he loves me, this was not planned. We met many times, sat and talked a lot and he asked me to marry him before I got divorced. I wish I can accept but I am afraid of the consequences. I fear Allah, I fear I made a mistake when I loved another man while I am still married, although I left my husband 15 months ago, I got divorced about two weeks ago.
Please guide me. Am I mistaken? Is what I did haram? I live in a conflict with myself, I am very confused. I do not want to disobey Allah or commit sins.
A) Praise be to Allaah.
Firstly:
You have done a number of things that are clearly and obviously contrary to sharee’ah, hence we are surprised at the end of your letter where you say “I do not want to anger Allaah or commit sins”! Whatever the case, this is the bad consequences and effect of sin, which is loss of reason and dimming of its light that would lead to the straight path.
Ibn al-Qayyim (may Allaah have mercy on him) said, describing the effects of sin:
… Sin corrupts reason, for reason is light, and sin inevitably extinguishes the light of reason. If its light is extinguished it becomes weak and imperfect. One of the salaf said: No one disobeys Allaah but his reason is lost. This is obvious, because if his reason was present, it would have prevented him from committing sin when he is under the full control of Allaah, may He be exalted, or how could he commit sin openly when He is watching him, and he is enjoying His blessings and His angels are bearing witness over him and watching him, and the teachings of the Qur’aan forbid that and the implication of faith and the remembrance of death and the Fire should restrain him. The good of this world and the Hereafter that he misses out on because of sin is many times greater than the pleasure he may get from it. Can anyone who takes lightly all that we have mentioned above still have sound reason?
… If sins accumulate, then a seal is placed on the sinner’s heart and he becomes one of the heedless, as one of the salaf said concerning the words of Allaah (interpretation of the meaning): “Nay! But on their hearts is the Raan (covering of sins and evil deeds) which they used to earn” [al-Mutaffifeen 83:14] – he said: This is sin after sin. Al-Hasan said: It is sin upon sin, until the heart becomes blind. And someone else said: When their sins and acts of disobedience become many, they encircle their hearts.
The basic principle concerning that is that the heart is corroded (lit. rusts) by sin, so if sin increases, the corrosion prevails until it becomes raan, then it prevails until it becomes a seal, and the heart becomes covered and enveloped. If that happens after he has been guided and had insight, then he will be reversed and turned upside down. At that point his enemy takes over and leads him wherever he wants.
Al-Jawaab al-Kaafi li man sa’ala ‘an al-Dawa al-Shaafi (p. 39).
We are sorry to tell you that each of the sins that you have committed led to another; they affected your reason and your heart, and extinguished their light.
Secondly:
The things that you did which go against sharee’ah are:
1.
The haraam relationship which you formed with your first husband, before you married him. This is clear from your saying that it was a love marriage, and from your going against your family who refused to give you in marriage to him, and now you are doing the same thing with another man when you are still married to the first husband!
We have explained the ruling on correspondence between the sexes in the answer to question no. 34841, 26890 and 23349.
With regard to haraam relationships, please see the answer to questions no. 1114, 9465, 21933 and 10532.
2.
It seems that your job involves mixing with strange men. If what we think is correct, then it is a sin. If it is not mixed, or it is not in a haraam field such as banking or insurance – then there is no sin on you.
Ibn al-Qayyim (may Allaah have mercy on him) said:
There is no doubt that enabling women to mix with men is the basis of all calamities and evils, and it is one of the greatest causes of calamity that affects everybody, as well as being one of the causes of corruption in public and private affairs. Mixing of men with women is the cause of a great deal of immoral actions and zina, and it is one of the causes of widespread death and ongoing plagues.
Al-Turuq al-Hukmiyyah (p. 407).
See also the answer to question no. 1200.
For information on women working and the conditions of it being permissible, please see the answer to question no. 22397.
In the answer to question no. 6666 there is important advice to do with women working in a mixed environment.
3.
You left the marital home without your husband’s permission, and this was based on something that you heard from his mother and his complaints to her. This does not make it permissible for you to leave the marital home without your husband’s permission. You have the right to a separate home with your husband, but it seems that you waived this right when you first married him and agreed to stay with him in his mother’s house. It would have been better for you to work out the agreement with him when you agreed to help him to bear his living expenses and pay off his debt, and to oblige him to do so via the shar’i court or good and knowledgeable people whom you appointed as arbitrators between you. As for your actions and your leaving without his permission, this is not permissible. Allaah forbade women who are revocably divorced (first or second talaaq) to leave their houses after the divorce, so how about married women? Allaah says (interpretation of the meaning):
“O Prophet (صلى الله عليه وسلم)! When you divorce women, divorce them at their ‘Iddah (prescribed periods) and count (accurately) their ‘Iddah (periods). And fear Allaah your Lord (O Muslims). And turn them not out of their (husband’s) homes nor shall they (themselves) leave, except in case they are guilty of some open illegal sexual intercourse. And those are the set limits of Allaah. And whosoever transgresses the set limits of Allaah, then indeed he has wronged himself. You (the one who divorces his wife) know not it may be that Allaah will afterward bring some new thing to pass (i.e. to return her back to you if that was the first or second divorce)”
[al-Talaaq 65:1]
4.
The worst and most reprehensible of these actions that go against sharee’ah is your sinful relationship with that evildoer who pretended that he was saving you from worldly problems and presented himself in the guise of a wise advisor, but in fact he was a wolf in sheep’s clothing.
How could this evildoer agree to meet you and talk with you, and sit with you and discuss with you, and worst of all, he audaciously asked you to marry him when you were still married to another man?! What is very strange is that you yourself say that your husband himself was presenting himself falsely as a good man, and that you were blind when you accepted him as a husband. Do you think that now you are able to see? By Allaah, you are not able to see, and your blindness with regard to your first husband was less serious than your blindness now. You were not married when you formed a relationship with him, but now you are married and you have formed a haraam relationship with that evildoer, who is not content only to come between you and your husband, turn your heart against him and make you hate the idea of going back to him, rather he has added to that his request for you to marry him when you are still married to another man.
What you have done is haraam, beyond any shadow of a doubt. It is revolting and reprehensible even to non-Muslims. No husband would want his wife to be in the situation you are in. No wise person – let alone a Muslim who knows the rulings of sharee’ah – would approve of your marrying this evildoer who has shown his true colours and evil attitude before marriage. That will save you from going though another bitter experience with him. Do you think that he will forget how you betrayed your husband with him? Do you think that he will trust you not to repeat what you did with him? Do not hesitate to cut off all ties with him, for it is a haraam relationship on the one hand, and on the other hand he is not fit to be a trusted husband when he has done such haraam, abhorrent actions.
For information on the qualities of a righteous husband, please see the answers to questions no. 5202 and 6942.
Thirdly:
We hope that your regret and taking stock of yourself are a good sign that you have come back to the truth and that your conscience which criticizes you for abhorrent actions and for falling short in acts of obedience to Allaah has come back to life.
Beware of following the footsteps of the shaytaan, for they lead to doom. 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)]. And had it not been for the Grace of Allaah and His Mercy on you, not one of you would ever have been pure from sins”
[al-Noor 24:21].
Do not ignore the opportunity to regret and repent before there comes a Day when neither dirhams nor dinars, neither close friends nor intercessors will benefit a man, and he will bite at his hands in anguish, as Allaah says (interpretation of the meaning):
“And (remember) the Day when the Zaalim (wrongdoer, oppressor, polytheist) will bite at his hands, he will say: ‘Oh! Would that I had taken a path with the Messenger (Muhammad صلى الله عليه وسلم).
28. ‘Ah! Woe to me! Would that I had never taken so‑and‑so as a Khalîl (an intimate friend)!
29. ‘He indeed led me astray from the Reminder (this Qur’aan) after it had come to me. And Shaytaan (Satan) is to man ever a deserter in the hour of need’”
[al-Furqaan 25:27-29].
In order to cleanse yourself of sin and protect your religious commitment, faith and chastity, strive to do the following:
1.
Pray regularly on time with proper focus and humility before Allaah:
It was narrated from Abu Hurayrah that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “What do you think, if there was a river by the door of one of you and he bathed in it five times a day, would any speck of dirt be left on him?” They said: Not a speck of dirt would be left on him. He said: “That is the likeness of the five prayers, by means of which Allaah erases sins.”
Narrated by al-Bukhaari (505) and Muslim (667).
2.
Keeping company with righteous women who adhere to obedience to Allaah.
It was narrated that Abu Moosa al-Ash’ari (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The likeness of a good companion and a bad companion is that of one who carries musk and one who works the bellows. With the carrier of musk, either he will give you some or you will buy some from him, or you will notice a good smell from him; as for the one who works the bellows, either he will burn your clothes or you will notice a bad smell from him.”
Narrated by al-Bukhaari (1995) and Muslim (2628).
Imam al-Nawawi (may Allaah have mercy on him) said: It points to the virtue of sitting with righteous, good and honourable people, people of good attitude, awareness, knowledge and manners, and indicates that it is not allowed to sit with evil people and followers of innovation, those who backbite about people or who are foul-mouthed and have nothing better to do, and other blameworthy things. End quote.
Sharh Muslim, 16/178
3.
Not listening to songs, music and haraam entertainment.
Allaah says (interpretation of the meaning):
“And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah without knowledge, and takes it (the path of Allaah, or the Verses of the Qur’aan) by way of mockery. For such there will be a humiliating torment (in the Hell‑fire).
7. And when Our Verses (of the Qur’aan) are recited to such a one, he turns away in pride, as if he heard them not — as if there were deafness in his ear. So announce to him a painful torment”
[Luqmaan 31:6-7]
Ibn al-Qayyim (may Allaah have mercy on him) said:
Singers and those who listen to them have a share of blame commensurate with the degree to which they are distracted by songs from the Qur’aan. … This is made clear by the fact that you will not find anyone who has an interest in songs and listening to music but he will be somewhat misguided from the path of guidance in terms of knowledge or action, and he is less eager to listen to Qur’aan rather than songs, such that if he has the opportunity to listen either to songs or to the Qur’aan, he will turn away from the latter to the former, and listening to Qur’aan will be burdensome for him, and he may go so far as to tell the reciter to be quiet and tell the singer to carry on, and never have his fill of listening to songs.
Ighaathat al-Lahfaan (1/240, 241).
Finally:
Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:
The Muslim must repent from sin and hasten to do so, in obedience to the command of Allaah, so as to save himself from the punishment and wrath of Allaah. It is not permissible for him to continue in sin or to delay repentance in order to obey his nafs (self) or the shaytaan, or to wait until people criticize him. Rather he must fear Allaah and not fear people. Even if they are committing sin it is not permissible for him to follow their example, and he must also oblige his family to repent, because Allaah says (interpretation of the meaning):
“O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones”
[al-Tahreem 66:6].
He should not be kind to them with regard to matters that anger Allaah.
Al-Muntaqa min Fataawa al-Fawzaan (2/p. 293).
And Allaah knows best.
Islam Q&A
He did not register the sale of a piece of land so as to avoid paying taxes
Q) I liked a piece of land in my country and I wanted to buy it (through an agent) in installments because I did not have its entire price then. The landowner refused to sell it on installments. The agent then offered me that he will pay the price then I will buy it from the agent himself and I agreed. The agent then paid the price to the landowner then sold it to me. The one who gave the land up to me is the owner not the agent and the reason for this is that in our country if a person buys a piece of land he has to pay 10% of its price to the state. So if the landowner sold this land ‘formally’ to the agent then the agent sells it ‘formally’ to me; I would have been obligated to pay 95000 SR to the state. What happened in our case is that the agent bought the land from its owner ‘informally’ then the landlord will sell it to me ‘formally’. Thus we will pay 45000 to the state.
I know it is not permissible for a person to sell what is not in his possession. But this happens a lot in our country because of this tax matter. I mentioned how much tax I would pay so that you appreciate how much the state takes from us. The first selling process (from the owner to the agent) happened informally to avoid paying tax. The agent did not increase the price of the land. He will sell it to me in installments for the same cash price of it. Is what we did impermissible? Are we excused to avoid paying tax? If what we did is a sin then what shall I do? Shall I get rid of it?
A) Praise be to Allaah.
Firstly:
What the agent did of buying the land for cash then selling it to you for instalments, is a valid translation and there is nothing wrong with it. It is not a condition of validity that the sale be recorded or written down; rather if the proposal and acceptance are done, and the owner gives up the land and the agent takes it then sells it to you, then he has sold what he owns, praise be to Allaah.
In this case the agent may sell the land for a price by instalments that is higher than the price for cash, but he has done well by not charging you more.
Secondly:
It is haraam to charge tax (mukoos) on land and other things, and it is prescribed to avoid them by all permissible means that will not result in greater evil.
Your purchase of the land is valid and there is no sin on you in sha Allaah.
See also the answer to questions no. 82111 and 39461.
And Allaah knows best.
Islam Q&A
I know it is not permissible for a person to sell what is not in his possession. But this happens a lot in our country because of this tax matter. I mentioned how much tax I would pay so that you appreciate how much the state takes from us. The first selling process (from the owner to the agent) happened informally to avoid paying tax. The agent did not increase the price of the land. He will sell it to me in installments for the same cash price of it. Is what we did impermissible? Are we excused to avoid paying tax? If what we did is a sin then what shall I do? Shall I get rid of it?
A) Praise be to Allaah.
Firstly:
What the agent did of buying the land for cash then selling it to you for instalments, is a valid translation and there is nothing wrong with it. It is not a condition of validity that the sale be recorded or written down; rather if the proposal and acceptance are done, and the owner gives up the land and the agent takes it then sells it to you, then he has sold what he owns, praise be to Allaah.
In this case the agent may sell the land for a price by instalments that is higher than the price for cash, but he has done well by not charging you more.
Secondly:
It is haraam to charge tax (mukoos) on land and other things, and it is prescribed to avoid them by all permissible means that will not result in greater evil.
Your purchase of the land is valid and there is no sin on you in sha Allaah.
See also the answer to questions no. 82111 and 39461.
And Allaah knows best.
Islam Q&A
How to deal with sinful families
Q) What can a woman do, if her family are obstructing her path to Islam. They are non-Practicing Muslims. How does she fulfill sunnat ir rahim and follow Islam if there is a great deal of difficulty in doing so. Can a sister just break ties, live on her own and try to get closer to Allah. It is becoming difficult to maintain ties of kinship when there is continuous evil, backbiting, fitnah, inciting me to disobey Allah, etc.,
Is there a dua to make when one faces such great difficulty?
And what do I do if I make mistakes and fall in sin – despite not desiring to do so?
A) Praise be to Allaah.
We say to this Muslim sister: may Allaah reward you with good for adhering to Islam, and we ask Allaah to make you steadfast in Islam and to send you people who will help you to do so.
With regard to the question:
Firstly, you have to bear their annoyance with patience, because the path of adherence (to Islam) is not easy, but it is the path of the Prophets. The Muslim is bound to face difficulties in the way of his adhering to Islam, as Muslim narrated in his Saheeh (2823) from Anas (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Paradise is surrounded with difficulties and Hell is surrounded with desires.” The Prophets (peace be upon them) were faced with difficulties from their people and from the closest of people to them, but the reward for their patience was that Allaah caused them ultimately to prevail.
Secondly:
The Muslim sister should strive to advise her family with kindness, wisdom and beautiful preaching, and she should not despair or give up. She should show a good attitude towards them, say and do good things to them, and extend a helping hand to them, even to those who cause her the most hardship. This will have an effect on them, in sha Allah, and this is one of the most effective ways of calling people to Allaah.
Thirdly:
She should try to find people to help and support her, by trying to persuade those among her family members who like her, because they will be more likely to respond than others.
Fourthly:
You have to equip yourself with the most effective “weapon”, which is praying for them to be guided and that Allaah will fill their hearts with the light of adherence to Islam. You should say such du’aa’s a lot when prostrating and during the last part of the night, and at other times when du’aa’ is especially recommended, and you should not try to hasten the response.
Fifthly:
You should note that it is not always good to break off ties. In some cases, when those whom Allaah has guided break off ties with their families, this makes them go further in their sin and farther removed from religious commitment. Breaking off ties may cause a person distress and make him unable to bear it. Hence we think that the sister should be patient and mix with her family in ways that will not affect her religious commitment and level of faith. The more she withdraws into herself –i.e., at home – the better, because if a woman leaves the family home, that may make people talk badly about her a lot, and evil-minded people may try to approach because she has gone away from those who could take care of her and protect her.
Your staying may be more beneficial to your family, because there are many sins that the family may not dare to commit out of respect for their children whom Allaah has guided. If the children leave, this will give the family more freedom to commit whatever sins they want.
Hence the daa’iyah should be wise and should weigh up the pros and cons of leaving. He should not give a small benefit precedence over warding off a greater evil; warding off evil is more important than gaining benefits.
Sixthly:
There is no better du’aa’ for such situations than the du’aa’ of the Prophet (peace and blessings of Allaah be upon him) when he prayed for his people to be forgiven and guided.
(a) It was narrated that ‘Abd-Allaah ibn Mas’ood said: It is as if I can see the Prophet (peace and blessings of Allaah be upon him) telling us the story of one of the Prophets whose people beat him and made him bleed, and he was wiping the blood from his face and saying, “O Allaah, forgive my people for they do not know.”
(Narrated by al-Bukhaari, 3290; Muslim, 1792).
Al-Nawawi said:
The Prophet referred to is one of the earlier Prophets. Something similar happened to our Prophet (peace and blessings of Allaah be upon him) on the day of Uhud.
(Sharh Muslim, 12/150)
(b) It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: Tufayl ibn ‘Amr al-Dawsi and his companions came to the Prophet (peace and blessings of Allaah be upon him) and said: “O Messenger of Allaah, (the tribe of) Daws have rebelled, so pray to Allaah against them.” The people said, “Daws are doomed.” But the Prophet (peace and blessings of Allaah be upon him) said: “O Allaah, guide Daws and bring them to me.”
(Narrated by al-Bukhaari, 2779; Muslim, 2524)
(c) It was narrated that Abu Hurayrah said: “I used to call my mother to Islam when she was still a mushrik. I called her one day and she said something about the Messenger of Allaah (peace and blessings of Allaah be upon him) that I did not like to hear. I came to the Messenger of Allaah (peace and blessings of Allaah be upon him) weeping, and said, ‘O Messenger of Allaah, I have been calling my mother to Islam and she refuses. I called her today and she said something about you that I did not like to hear. Pray to Allaah to guide the mother of Abu Hurayrah.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘O Allaah, guide the mother of Abu Hurayrah.’ I went back, feeling optimistic because of the du’aa’ of the Messenger of Allaah (peace and blessings of Allaah be upon him). When I came back, I went to the door and found it locked. My mother heard my footsteps and said, ‘Stay where you are, O Abu Hurayrah.’ I could hear the sound of water. She washed herself (did ghusl), put on her chemise and quickly covered her head with her head cover, then she opened the door and said, ‘O Abu Hurayrah, I bear witness that there is no god except Allaah, and I bear witness that Muhammad is His slave and Messenger.’ I went back to the Messenger of Allaah (peace and blessings of Allaah be upon him), weeping with joy, and said, ‘O Messenger of Allaah (S), good news! Allaah has answered your prayer and guided the mother of Abu Hurayrah.’ He praised and thanked Allaah.”
(Narrated by Muslim, 2491)
And Allaah knows best.
Islam Q&A
Is there a dua to make when one faces such great difficulty?
And what do I do if I make mistakes and fall in sin – despite not desiring to do so?
A) Praise be to Allaah.
We say to this Muslim sister: may Allaah reward you with good for adhering to Islam, and we ask Allaah to make you steadfast in Islam and to send you people who will help you to do so.
With regard to the question:
Firstly, you have to bear their annoyance with patience, because the path of adherence (to Islam) is not easy, but it is the path of the Prophets. The Muslim is bound to face difficulties in the way of his adhering to Islam, as Muslim narrated in his Saheeh (2823) from Anas (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Paradise is surrounded with difficulties and Hell is surrounded with desires.” The Prophets (peace be upon them) were faced with difficulties from their people and from the closest of people to them, but the reward for their patience was that Allaah caused them ultimately to prevail.
Secondly:
The Muslim sister should strive to advise her family with kindness, wisdom and beautiful preaching, and she should not despair or give up. She should show a good attitude towards them, say and do good things to them, and extend a helping hand to them, even to those who cause her the most hardship. This will have an effect on them, in sha Allah, and this is one of the most effective ways of calling people to Allaah.
Thirdly:
She should try to find people to help and support her, by trying to persuade those among her family members who like her, because they will be more likely to respond than others.
Fourthly:
You have to equip yourself with the most effective “weapon”, which is praying for them to be guided and that Allaah will fill their hearts with the light of adherence to Islam. You should say such du’aa’s a lot when prostrating and during the last part of the night, and at other times when du’aa’ is especially recommended, and you should not try to hasten the response.
Fifthly:
You should note that it is not always good to break off ties. In some cases, when those whom Allaah has guided break off ties with their families, this makes them go further in their sin and farther removed from religious commitment. Breaking off ties may cause a person distress and make him unable to bear it. Hence we think that the sister should be patient and mix with her family in ways that will not affect her religious commitment and level of faith. The more she withdraws into herself –i.e., at home – the better, because if a woman leaves the family home, that may make people talk badly about her a lot, and evil-minded people may try to approach because she has gone away from those who could take care of her and protect her.
Your staying may be more beneficial to your family, because there are many sins that the family may not dare to commit out of respect for their children whom Allaah has guided. If the children leave, this will give the family more freedom to commit whatever sins they want.
Hence the daa’iyah should be wise and should weigh up the pros and cons of leaving. He should not give a small benefit precedence over warding off a greater evil; warding off evil is more important than gaining benefits.
Sixthly:
There is no better du’aa’ for such situations than the du’aa’ of the Prophet (peace and blessings of Allaah be upon him) when he prayed for his people to be forgiven and guided.
(a) It was narrated that ‘Abd-Allaah ibn Mas’ood said: It is as if I can see the Prophet (peace and blessings of Allaah be upon him) telling us the story of one of the Prophets whose people beat him and made him bleed, and he was wiping the blood from his face and saying, “O Allaah, forgive my people for they do not know.”
(Narrated by al-Bukhaari, 3290; Muslim, 1792).
Al-Nawawi said:
The Prophet referred to is one of the earlier Prophets. Something similar happened to our Prophet (peace and blessings of Allaah be upon him) on the day of Uhud.
(Sharh Muslim, 12/150)
(b) It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: Tufayl ibn ‘Amr al-Dawsi and his companions came to the Prophet (peace and blessings of Allaah be upon him) and said: “O Messenger of Allaah, (the tribe of) Daws have rebelled, so pray to Allaah against them.” The people said, “Daws are doomed.” But the Prophet (peace and blessings of Allaah be upon him) said: “O Allaah, guide Daws and bring them to me.”
(Narrated by al-Bukhaari, 2779; Muslim, 2524)
(c) It was narrated that Abu Hurayrah said: “I used to call my mother to Islam when she was still a mushrik. I called her one day and she said something about the Messenger of Allaah (peace and blessings of Allaah be upon him) that I did not like to hear. I came to the Messenger of Allaah (peace and blessings of Allaah be upon him) weeping, and said, ‘O Messenger of Allaah, I have been calling my mother to Islam and she refuses. I called her today and she said something about you that I did not like to hear. Pray to Allaah to guide the mother of Abu Hurayrah.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘O Allaah, guide the mother of Abu Hurayrah.’ I went back, feeling optimistic because of the du’aa’ of the Messenger of Allaah (peace and blessings of Allaah be upon him). When I came back, I went to the door and found it locked. My mother heard my footsteps and said, ‘Stay where you are, O Abu Hurayrah.’ I could hear the sound of water. She washed herself (did ghusl), put on her chemise and quickly covered her head with her head cover, then she opened the door and said, ‘O Abu Hurayrah, I bear witness that there is no god except Allaah, and I bear witness that Muhammad is His slave and Messenger.’ I went back to the Messenger of Allaah (peace and blessings of Allaah be upon him), weeping with joy, and said, ‘O Messenger of Allaah (S), good news! Allaah has answered your prayer and guided the mother of Abu Hurayrah.’ He praised and thanked Allaah.”
(Narrated by Muslim, 2491)
And Allaah knows best.
Islam Q&A
Ruling on narcotic and intoxicating medicine
Q) In the hospital we use medicine for post-operative pain and other kinds of pain that contain narcotic substances and other medicines that contain varying amounts of alcohol. Is there anything wrong with using them?
A) Praise be to Allaah.
There is nothing wrong with medicines which give a patient relief and reduce his pain before and after surgery, unless it is known that they contain a substance which causes intoxication in large amounts, in which case they should not be used, because the Prophet (peace and blessings of Allaah be upon him) said, “Whatever causes intoxication in large amounts, a little of it is haraam.” But if it does not cause intoxication, or large amounts of it would not cause intoxication, but it brings some relief and eases the pain, then there is nothing wrong with it.
Majmoo’ Fataawa li’l-Shaykh Ibn Baaz, 6/18
A) Praise be to Allaah.
There is nothing wrong with medicines which give a patient relief and reduce his pain before and after surgery, unless it is known that they contain a substance which causes intoxication in large amounts, in which case they should not be used, because the Prophet (peace and blessings of Allaah be upon him) said, “Whatever causes intoxication in large amounts, a little of it is haraam.” But if it does not cause intoxication, or large amounts of it would not cause intoxication, but it brings some relief and eases the pain, then there is nothing wrong with it.
Majmoo’ Fataawa li’l-Shaykh Ibn Baaz, 6/18
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