Q) Is It possible for a woman to use the Tongue piercing ?
A) Praise be to Allaah.
It is permissible for a woman to pierce her ears even though that involves pain, for the purpose of wearing earrings, because Allaah has permitted women to adorn themselves with gold and silver and other kinds of jewellery, and women customarily wear earrings.
As for piercing the tongue in order to wear jewellery in it, this is something that is strange and off-putting to those of sound taste. Some kaafir and immoral women are well known for that in the west, and it is one of the causes for the spread of cancer of the tongue, gum disease and loss of teeth among those women, so it is not permissible to do it.
A study undertaken by researchers in Spain has shown that some people have resorted to piercing their tongues or other inner parts of their mouths in order to wear jewellery or studs, and this may lead to health complications affecting the mouth and teeth.
The researchers, from a University in Spain undertook a study of ninety-eight cases where the tongue or some inner part of the mouth was pierced, with the aim of evaluating the health complications that resulted from piercing these tissues.
The results of the study that were published in the Journal of Adolescent Health in November of this year indicate that in 23.5 percent of all cases there was wearing away of gum tissue around the teeth, especially in the eyeteeth of the lower jaw.
It also showed that 13.3 percent of cases suffered from tooth decay. The researchers pointed out that it is essential to warn people of the consequences of piercing any part of the mouth for the purpose of wearing studs, before they go ahead with that.
The American Association of Dental Health Workers also warn people of the consequences of having piercings done in different parts of the mouth, such as the tongue and lips, which may lead to loss of teeth because of the wearing away of gum tissue. In addition to that, piercing the tongue may, according to their report, lead to nerve loss in the affected area, and may even lead in some cases to stroke and blood infections.
We asked a well known university professor in oral surgery and dentistry, and he told us that he has seen that in Germany, where some immoral girls do that, and he said that this is one of the causes of cancer.
As it is proven that this action is harmful and causes these diseases, it is not permissible to do it, because Allaah has forbidden a person to do anything by means of which he harms himself.
And Allaah knows best.
Islam Q&A
Monday, October 27, 2008
He acquired some wealth by means of haraam shares; how should he get rid of it?
Q) I bought shares in a company that is not permissible according to sharee’ah, and I want to take out my capital; how should I get rid of the profits?
A) Praise be to Allaah.
Wealth that is acquired by investing in haraam shares or via riba-based banks, must be gotten rid of by spending it on various charitable causes. It may be given to the poor and needy, or spent on the general interests of the Muslims, such as building hospitals or schools, or paving roads, or it may be given to seekers of knowledge and the like.
The scholars of the Standing Committee for Issuing Fatwas were asked:
What is the ruling on buying shares in companies and banks? Is it permissible for a person who has bought shares in a company or bank to sell the shares after subscribing to a broker who buys and sells shares, and it is possible that they may be sold for more than the value for which the person bought them? What is the ruling on the interest that the shareholder takes every year on the value of the shares he holds?
They replied:
Buying shares in banks and companies that deal with riba is not permissible. If the shareholder wants to get rid of his riba-based shares, he may sell his shares at the current market value, and take his original capital only; he should spend the rest on charitable causes, and it is not permissible for him to take any of the interest or profits of his shares. But if the shares were in a company that does not deal in riba, then the profits are permissible. End quote.
Fataawa al-Lajnah al-Daa’imah (13/508).
It also says (14/299): The basic principle is that it is permissible to buy shares in any company if it does not deal in haraam things such as riba and so on, but if it deals in haraam things such as riba, then it is not permissible to buy shares in it. Based on this, if any of the shares mentioned are in a company that deals with riba or any other haraam things, then he must withdraw from it and get rid of the profits by spending them on the poor and needy. End quote.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Wealth that is acquired by investing in haraam shares or via riba-based banks, must be gotten rid of by spending it on various charitable causes. It may be given to the poor and needy, or spent on the general interests of the Muslims, such as building hospitals or schools, or paving roads, or it may be given to seekers of knowledge and the like.
The scholars of the Standing Committee for Issuing Fatwas were asked:
What is the ruling on buying shares in companies and banks? Is it permissible for a person who has bought shares in a company or bank to sell the shares after subscribing to a broker who buys and sells shares, and it is possible that they may be sold for more than the value for which the person bought them? What is the ruling on the interest that the shareholder takes every year on the value of the shares he holds?
They replied:
Buying shares in banks and companies that deal with riba is not permissible. If the shareholder wants to get rid of his riba-based shares, he may sell his shares at the current market value, and take his original capital only; he should spend the rest on charitable causes, and it is not permissible for him to take any of the interest or profits of his shares. But if the shares were in a company that does not deal in riba, then the profits are permissible. End quote.
Fataawa al-Lajnah al-Daa’imah (13/508).
It also says (14/299): The basic principle is that it is permissible to buy shares in any company if it does not deal in haraam things such as riba and so on, but if it deals in haraam things such as riba, then it is not permissible to buy shares in it. Based on this, if any of the shares mentioned are in a company that deals with riba or any other haraam things, then he must withdraw from it and get rid of the profits by spending them on the poor and needy. End quote.
And Allaah knows best.
Islam Q&A
She has gold which she gave to her mother for safekeeping. Should she pay zakaah on it or not?
Q) I have two gold bracelets which weigh 85 grams. I left them with my mother for safekeeping, because the laws of my country do not allow me to take gold out of the country, and I used to wear them all the time. Now I live in another country. Should I pay zakaah on them?
A) Praise be to Allaah.
In question 19901 we quoted a fatwa from the Standing Committee on the zakaah of jewellery that is made to be worn. They said that the more correct of the two scholarly opinions is that jewellery that is made to be worn is subject to zakaah. It should be noted that it is the fact that the gold is made to be worn that makes it subject to zakaah; it does not have to be worn all the time.
Based on this, the fact that the gold has been left with your mother for safekeeping does not alter the fact that it has been made to be worn, and that it belongs to you, so you have to pay zakaah on it because it reaches the nisaab or threshold above which zakaah is due, because the nisaab for gold is 85 grams. See question no. 2795 and 64.
Based on this, this gold is subject to zakaah which you should pay each year, at a rate of 2.5 percent of its value.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
In question 19901 we quoted a fatwa from the Standing Committee on the zakaah of jewellery that is made to be worn. They said that the more correct of the two scholarly opinions is that jewellery that is made to be worn is subject to zakaah. It should be noted that it is the fact that the gold is made to be worn that makes it subject to zakaah; it does not have to be worn all the time.
Based on this, the fact that the gold has been left with your mother for safekeeping does not alter the fact that it has been made to be worn, and that it belongs to you, so you have to pay zakaah on it because it reaches the nisaab or threshold above which zakaah is due, because the nisaab for gold is 85 grams. See question no. 2795 and 64.
Based on this, this gold is subject to zakaah which you should pay each year, at a rate of 2.5 percent of its value.
And Allaah knows best.
Islam Q&A
He became Muslim then he did something that is nullifies Islam, out of ignorance
Q) If a kaafir enters Islam then he does something that nullifies Islam because of ignorance, how should he be dealt with? Should he renew his Islam?
A) Praise be to Allaah.
He should be dealt with in the way that is better, and he should be told that this is something that nullifies Islam, but there is no need for him to renew his Islam, because this contrary action that he did is something that he was unaware of, and Allaah says (interpretation of the meaning):
“And We never punish until We have sent a Messenger (to give warning)”
[al-Isra’ 17:15]
“And never would We destroy the towns unless the people thereof are Zaalimoon (polytheists, wrongdoers, disbelievers in the Oneness of Allaah, oppressors and tyrants)”
[al-Qasas 28:59].
The one who is ignorant is not a wrongdoer, because he did not mean to sin, especially if he is new in Islam. End quote.
Shaykh Ibn ‘Uthaymeen (1/32, 33)
A) Praise be to Allaah.
He should be dealt with in the way that is better, and he should be told that this is something that nullifies Islam, but there is no need for him to renew his Islam, because this contrary action that he did is something that he was unaware of, and Allaah says (interpretation of the meaning):
“And We never punish until We have sent a Messenger (to give warning)”
[al-Isra’ 17:15]
“And never would We destroy the towns unless the people thereof are Zaalimoon (polytheists, wrongdoers, disbelievers in the Oneness of Allaah, oppressors and tyrants)”
[al-Qasas 28:59].
The one who is ignorant is not a wrongdoer, because he did not mean to sin, especially if he is new in Islam. End quote.
Shaykh Ibn ‘Uthaymeen (1/32, 33)
Ruling on going to someone who undoes spells
Q) If a person goes to the imam of a mosque who claims to undo witchcraft and does what he says, thinking that this will undo the witchcraft without knowing that this is haraam, has he committed a sin? What is the ruling on that?
A) Praise be to Allaah.
If a person undoes spells or witchcraft, one of two scenarios must apply:
1-
He uses shar’i ruqyahs and ta’awwudhaat (prayers seeking refuge with Allaah) that were narrated from the Prophet (peace and blessings of Allaah be upon him), and permissible remedies. There is nothing wrong with this, rather it is mustahabb.
2-
He treats the spell by doing witchcraft which means drawing close to the jinn by offering sacrifices or doing other acts of worship. This is not permissible, because it is the handiwork of the shaytaan and is in fact major shirk, so we must beware of it. It is also not permissible to deal with it by asking sorcerers, fortune-tellers and charlatans or doing what they say. The Messenger (peace and blessings of Allaah be upon him) has warned against going to them, asking them questions and believing them. He (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortune-teller and asks him about something, his prayer will not be accepted for forty days.” Narrated by Muslim (4137).
And the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever goes to a soothsayer or fortune-teller and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allaah be upon him).” Narrated by Ahmad in al-Musnad (9171) and classed as saheeh by al-Albaani in Saheeh al-Jaami’, hadeeth no. 5939.
So it is not permissible to go to practitioners of witchcraft or ask them anything or believe them.
Abu Dawood narrated in his Sunan (3370) that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about al-nushrah and he said: “It is the handiwork of the shaytaan.” Classed as saheeh by al-Albaani.
Ibn al-Qayyim said in I’laam al-Muwaqqi’een (4/399): Nushrah means undoing witchcraft. It is of two types: undoing witchcraft by means of witchcraft, which is the handiwork of the shaytaan, because witchcraft is the handiwork of the shaytaan, and the one who engages in nushrah and the one for whom it is done draw close to him by means of what he likes, thus undoing the spell. The second type is undoing witchcraft by means of ruqyah, ta’awwudhaat, du’aa’s and permissible kinds of medicine. This is permissible, and is in fact mustahabb. End quote.
Thus you will know that if this imam is of the type who undoes witchcraft by means of haraam methods, then going to him is a sin, and may constitute kufr. What the one who has gone to him must do is repent from that, and Allaah accepts the repentance of the one who repents. If he did this out of ignorance then we hope that there is no sin on him, but he must give that up and resolve not to do it again in the future.
If he is one of the type who treat those who are bewitched by means of the Holy Qur’aan and du’aa’s narrated from the Prophet (peace and blessings of Allaah be upon him), then there is nothing wrong with going to him, and that is not a sin.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
If a person undoes spells or witchcraft, one of two scenarios must apply:
1-
He uses shar’i ruqyahs and ta’awwudhaat (prayers seeking refuge with Allaah) that were narrated from the Prophet (peace and blessings of Allaah be upon him), and permissible remedies. There is nothing wrong with this, rather it is mustahabb.
2-
He treats the spell by doing witchcraft which means drawing close to the jinn by offering sacrifices or doing other acts of worship. This is not permissible, because it is the handiwork of the shaytaan and is in fact major shirk, so we must beware of it. It is also not permissible to deal with it by asking sorcerers, fortune-tellers and charlatans or doing what they say. The Messenger (peace and blessings of Allaah be upon him) has warned against going to them, asking them questions and believing them. He (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortune-teller and asks him about something, his prayer will not be accepted for forty days.” Narrated by Muslim (4137).
And the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever goes to a soothsayer or fortune-teller and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allaah be upon him).” Narrated by Ahmad in al-Musnad (9171) and classed as saheeh by al-Albaani in Saheeh al-Jaami’, hadeeth no. 5939.
So it is not permissible to go to practitioners of witchcraft or ask them anything or believe them.
Abu Dawood narrated in his Sunan (3370) that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about al-nushrah and he said: “It is the handiwork of the shaytaan.” Classed as saheeh by al-Albaani.
Ibn al-Qayyim said in I’laam al-Muwaqqi’een (4/399): Nushrah means undoing witchcraft. It is of two types: undoing witchcraft by means of witchcraft, which is the handiwork of the shaytaan, because witchcraft is the handiwork of the shaytaan, and the one who engages in nushrah and the one for whom it is done draw close to him by means of what he likes, thus undoing the spell. The second type is undoing witchcraft by means of ruqyah, ta’awwudhaat, du’aa’s and permissible kinds of medicine. This is permissible, and is in fact mustahabb. End quote.
Thus you will know that if this imam is of the type who undoes witchcraft by means of haraam methods, then going to him is a sin, and may constitute kufr. What the one who has gone to him must do is repent from that, and Allaah accepts the repentance of the one who repents. If he did this out of ignorance then we hope that there is no sin on him, but he must give that up and resolve not to do it again in the future.
If he is one of the type who treat those who are bewitched by means of the Holy Qur’aan and du’aa’s narrated from the Prophet (peace and blessings of Allaah be upon him), then there is nothing wrong with going to him, and that is not a sin.
And Allaah knows best.
Islam Q&A
Is wearing an iron ring haraam for men?
Q) I heard that wearing an iron ring is haraam for men. I hope you can explain the matter, with evidence.
A) Praise be to Allaah.
It was narrated from ‘Abd-Allaah ibn Buraydah from his father (may Allaah be pleased with them both) that a man came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and he was wearing a ring of gold. He said: “Why do I detect the stench of idols on you?” So he threw it away. Then he came and he was wearing a ring of iron, and he said: “Why do I see you wearing the jewellery of the people of Hell?” So he threw it away. He said: O Messenger of Allaah, of what should I wear (a ring)? He said: “Wear (a ring) of silver, but no more than a mithqaal (a measure of weight).” Narrated by Abu Dawood, al-Tirmidhi and al-Nasaa’i. al-Tirmidhi said: This is a ghareeb hadeeh. It was narrated from Iyaas ibn al-Haarith ibn al-Mu’ayqeeb that his grandfather said: The ring of the Prophet (peace and blessings of Allaah be upon him) was made of iron overlaid with silver. He said: I kept it sometimes, and Mu’ayqeeb was in charge of the ring of the Prophet (peace and blessings of Allaah be upon him). Narrated by Abu Dawood and al-Nasaa’i. In al-Saheehayn it is narrated from Sahl ibn Sa’d al-Ansaari (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said to the one who proposed marriage to the woman who had offered herself in marriage to the Prophet (peace and blessings of Allaah be upon him): “Look for something (to give as a dowry), even if it is a ring of iron.” This indicates that it is permissible to wear a ring of iron, as is indicated by the hadeeth of Mu’ayqeeb. As for the hadeeth of Buraydah quoted above, there is some weakness in its isnaad. Thus it is clear that the more correct view is that it is not makrooh to wear a ring of iron. But wearing a ring of silver is better, because the ring of the Prophet (peace and blessings of Allaah be upon him) was made of silver, as is proven in al-Saheehayn.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta, 24/64.
A) Praise be to Allaah.
It was narrated from ‘Abd-Allaah ibn Buraydah from his father (may Allaah be pleased with them both) that a man came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and he was wearing a ring of gold. He said: “Why do I detect the stench of idols on you?” So he threw it away. Then he came and he was wearing a ring of iron, and he said: “Why do I see you wearing the jewellery of the people of Hell?” So he threw it away. He said: O Messenger of Allaah, of what should I wear (a ring)? He said: “Wear (a ring) of silver, but no more than a mithqaal (a measure of weight).” Narrated by Abu Dawood, al-Tirmidhi and al-Nasaa’i. al-Tirmidhi said: This is a ghareeb hadeeh. It was narrated from Iyaas ibn al-Haarith ibn al-Mu’ayqeeb that his grandfather said: The ring of the Prophet (peace and blessings of Allaah be upon him) was made of iron overlaid with silver. He said: I kept it sometimes, and Mu’ayqeeb was in charge of the ring of the Prophet (peace and blessings of Allaah be upon him). Narrated by Abu Dawood and al-Nasaa’i. In al-Saheehayn it is narrated from Sahl ibn Sa’d al-Ansaari (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said to the one who proposed marriage to the woman who had offered herself in marriage to the Prophet (peace and blessings of Allaah be upon him): “Look for something (to give as a dowry), even if it is a ring of iron.” This indicates that it is permissible to wear a ring of iron, as is indicated by the hadeeth of Mu’ayqeeb. As for the hadeeth of Buraydah quoted above, there is some weakness in its isnaad. Thus it is clear that the more correct view is that it is not makrooh to wear a ring of iron. But wearing a ring of silver is better, because the ring of the Prophet (peace and blessings of Allaah be upon him) was made of silver, as is proven in al-Saheehayn.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta, 24/64.
Eating the food of one whose wealth is haraam
Q) Some Muslims here in Britain accumulate their wealth from both halaal and haraam sources, because they are businessmen and some of the things they sell are alcohol and pork. They vary in the extent to which they do that. In some cases most of the person’s wealth comes from haraam sources and in some cases only a little of his earning is haraam. Is it permissible for us Muslims to mix with them and eat their food if they invite us? Is it permissible for us to accept their donations from this wealth for the mosque?
A) Praise be to Allaah.
Firstly:
You have to advise them and warn them of the evil consequences of dealing in haraam things and earning money from haraam sources. You should cooperate with your brothers in reminding them and warning them of the punishment of Allaah and how severely He deals with those who disobey Him. You should tell them that the pleasures of this world are insignificant, and that the Hereafter is better and more lasting. If they respond, then praise be to Allaah, and they will become thereby your brothers in Islam. Then you should advise them to restore the rights of those whom they have wronged, if they know who they are, and to follow up bad deeds with good, so that Allaah may accept their repentance and turn their bad deeds into good. In that case it will be permissible for you to mix with them as brothers and to eat their food, and to accept their donations for building and furnishing the mosque, etc, because by repenting and restoring people’s rights it is possible that they may be forgiven for what they did in the past, because Allaah says concerning those who deal in riba [usury] (interpretation of the meaning):
“So whosoever receives an admonition from his Lord and stops consuming Ribaa, shall not be punished for the past”
[al-Baqarah 2:275]
Secondly:
If they refuse to heed the advice and reminders, and they persist in their haraam actions, then you have to forsake them for the sake of Allaah, and not accept their invitations or accept their donations, as a rebuke to them, and in the hope that they will give up their evil ways.
And Allaah is the Source of strength.
Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’, 16/181.
A) Praise be to Allaah.
Firstly:
You have to advise them and warn them of the evil consequences of dealing in haraam things and earning money from haraam sources. You should cooperate with your brothers in reminding them and warning them of the punishment of Allaah and how severely He deals with those who disobey Him. You should tell them that the pleasures of this world are insignificant, and that the Hereafter is better and more lasting. If they respond, then praise be to Allaah, and they will become thereby your brothers in Islam. Then you should advise them to restore the rights of those whom they have wronged, if they know who they are, and to follow up bad deeds with good, so that Allaah may accept their repentance and turn their bad deeds into good. In that case it will be permissible for you to mix with them as brothers and to eat their food, and to accept their donations for building and furnishing the mosque, etc, because by repenting and restoring people’s rights it is possible that they may be forgiven for what they did in the past, because Allaah says concerning those who deal in riba [usury] (interpretation of the meaning):
“So whosoever receives an admonition from his Lord and stops consuming Ribaa, shall not be punished for the past”
[al-Baqarah 2:275]
Secondly:
If they refuse to heed the advice and reminders, and they persist in their haraam actions, then you have to forsake them for the sake of Allaah, and not accept their invitations or accept their donations, as a rebuke to them, and in the hope that they will give up their evil ways.
And Allaah is the Source of strength.
Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’, 16/181.
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