Q) The sign of NIKE (tick) or a word NIKE printed on T-Shits & Caps. Should muslims avoid purchasing & wearing the types of Stuffs. As if listen from many people that "It is Shirk" & it means I obey any other GOD (than Allah) (Nauzubillah) Please provide me brief answer & the history of Nike (if it is Truth)?
A) Praise be to Allaah.
This well known registered trademark, Nike, which may be the most well known of sporting brands in the world, bears the name of the Greek goddess of victory. The founders of this company who chose this name were Philip Knight and Bill Bowerman. They chose this name as a symbol of good luck and hope of victory for sportsmen who wore this brand and propagate the symbol of this god.
This is something well known that is stated in encyclopaedias. See Wikipedia.org on the internet. In an article on this topic in the well-known al-Mawrid dictionary it says:
Nike was the god of victory among the ancient Greeks, who was usually presented in the form of a winged maiden, carrying a crown in one hand and a palm branch in the other. End quote.
Al-Mawrid Qamoos Ingleezi ‘Arabi (p. 613)
We find the same information in a book called al-Mu’taqadaat al-Deeniyyah ‘inda al-Shu’oob, ed. by Geoffrey Barrinder, which was published in Arabic in Silsilat ‘Aalam al-Ma’rifah, no. 173, p. 409.
Thus it is clear that it is not permissible for the Muslim to wear this symbol or to imitate those who wear it. The Muslim believes in the Oneness of Allaah (Tawheed) and believes that victory, help and strength come from Him alone. Wearing this symbol is contrary to his belief and faith. If he has no option but to buy the products of this company, then at least he should erase their symbol and name so that it is not on his chest, foot or neck. Thus his religious commitment will be safe as will his belief (‘aqeedah).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
With regard to images, such as images which appear on clothes for adults and children, they are the same: it is not permissible for a person to wear anything with pictures on it, or to dress his children, boys and girls alike, in anything that has pictures on it.
With regard to words written on garments, such as “I am a Christian” on a sweater, or “I am a Jew” or “Christian” or “sexual fluid” or “the gushing water of man” or writing the symbol for Venus, which is a symbol for immoral actions, and also writing “the ancient Greek god of love” or “alcoholic drink” or the name of a man and woman, or “Christmas” – all of these are unacceptable.
What matters is that we are a Muslim people, and what we must do is boycott these clothes. We should also write to the Ministry of Trade, reminding them to fear Allaah, and tell them: You must be very careful about such things that are imported to our market.
Subhan Allaah, a Muslim boy or girl with the words “I am a Christian” or “I am a Jew” written on their clothes! Don’t we understand? Are we sheep? Subhaan Allaah, we should be one ummah. If the people in charge are heedless of this and are unaware of it, we should write to them and point it out and send examples of these clothes. That has to do with those who are in charge. As for the rest of us, we should advise them and explain this matter to them. If we do that we will have discharged our duty, and they will be responsible before Allaah.
“The Day whereon neither wealth nor sons will avail,
89. Except him who brings to Allaah a clean heart [clean from Shirk (polytheism) and Nifaaq (hypocrisy)]”
[al-Shu’ara’ 26:88-89]
Woe to them, for they have betrayed the trust and fallen short in taking care of their flock, so the ummah will be their opponents on the Day of Resurrection.
As for us, what we must do is boycott these things, and not spend our money on that which is bad for us, because at the very least a boy may start accept accepting these words that say that he is a Jew or a Christian, when we know that the Jews and Christians have been our enemies since ancient times.
Allaah says (interpretation of the meaning):
“O you who believe! Take not the Jews and the Christians as Awliyaa’ (friends, protectors, helpers), they are but Awliyaa’ of each other. And if any amongst you takes them (as Awliyaa’), then surely, he is one of them. Verily, Allaah guides not those people who are the Zaalimoon (polytheists and wrongdoers and unjust).
52. And you see those in whose hearts there is a disease (of hypocrisy), they hurry to their friendship, saying: ‘We fear lest some misfortune of a disaster may befall us’”
[al-Maa’idah 5:51-52]
i.e., we are afraid that some misfortune may befall us, but if we make friends with them, they will be with us. Allaah says (interpretation of the meaning):
“Perhaps Allaah may bring a victory or a decision according to His Will. Then they will become regretful for what they have been keeping as a secret in themselves”
[al-Maa’idah 5:42]
What we must do is boycott these things completely, and if we see that a shopkeeper is selling them, we should advise him and tell him to fear Allaah, and draw his attention to it, because some shopkeepers do not know English and do not know what the writing says. But we should tell them. Allaah is sufficient against those who wrote it and deceived the people with it.
Even the names of singers and soccer (football) stars and others who are not Muslim – all of that is not permissible, because it will lead to the Muslim venerating these people, who are kaafirs.
With regard to images (pictures), we have stated that they are haraam on sweaters, shirts and pants. End quote.
Liqa’ al-Baab il-Maftooh (4/question no. 14)
And Allaah knows best.
Islam Q&A
Friday, July 11, 2008
Is it permissible to say “Except the Messenger of Allaah”?
Q) What is the ruling on saying the phrase “Except the Messenger of Allaah” ?
A) Praise be to Allaah.
Many people have started to use this phrase in defence of our Prophet Muhammad (peace and blessings of Allaah be upon him) and they have made it a slogan of their boycott on countries which supported those who impugned our Prophet Muhammad (peace and blessings of Allaah be upon him).
There is no doubt about the good intention behind the use of this phrase, but there is a problem with regard to its meaning, which is that it mentions an exception but it does not mention from what the exception is.
No matter what the exception is from, the meaning of the phrase is still not acceptable. The apparent meaning is that we may accept or remain silent about the insults of anything except the Messenger of Allaah (peace and blessings of Allaah be upon him) and this meaning is false (invalid)., because we do not should not remain silent about insults to Allaah or the Qur’aan or Islam or any of the Prophets and Messengers or the angels or the Sahaabah (may Allaah be pleased with them) or the Mothers of the Believers (may Allaah be pleased with them) or our fellow believers. Thus it is clear that the meaning of this phrase is not correct, and this is what has made some of our scholars issue fatwas stating that is it not permissible.
Shaykh ‘Abd al-Rahmaan al-Barraak (may Allaah preserve him) was asked: Recently it has become popular to write the words “Except the Messenger of Allaah”. Do you think it is permissible to use this phrase?
He replied:
I do not think it is permissible to use this phrase, because it does not convey a proper meaning. In my view it is akin to the Sufis saying “Allaah, Allaah.” But we know that what is meant by what they write is “Anything except the Messenger of Allaah, so do not even come near his status and sanctity. This is what is meant by those who write it, but if we look at the implication of the phrase “except the Messenger of Allaah”, the meaning becomes, “Revile everything except the Messenger of Allaah”! Is this correct? Are these proper words?
Revile everything except the Messenger of Allaah – this is wrong.
End quote from Sharh Muqaddimat Usool al-Tafseer – fourth lesson, first question.
Shaykh ‘Abd al-Muhsin al-‘Abbaad (may Allaah preserve him) was asked to comment on this phrase.
He replied: As for the phrase “except the Messenger of Allaah”, this is an incorrect phrase, and the exception should be mentioned. No doubt insulting Allaah is worse than insulting the Messenger of Allaah (peace and blessings of Allaah be upon him), so this phrase is not proper and is not valid. End quote.
Sharh Sunan Ibn Majaah
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Many people have started to use this phrase in defence of our Prophet Muhammad (peace and blessings of Allaah be upon him) and they have made it a slogan of their boycott on countries which supported those who impugned our Prophet Muhammad (peace and blessings of Allaah be upon him).
There is no doubt about the good intention behind the use of this phrase, but there is a problem with regard to its meaning, which is that it mentions an exception but it does not mention from what the exception is.
No matter what the exception is from, the meaning of the phrase is still not acceptable. The apparent meaning is that we may accept or remain silent about the insults of anything except the Messenger of Allaah (peace and blessings of Allaah be upon him) and this meaning is false (invalid)., because we do not should not remain silent about insults to Allaah or the Qur’aan or Islam or any of the Prophets and Messengers or the angels or the Sahaabah (may Allaah be pleased with them) or the Mothers of the Believers (may Allaah be pleased with them) or our fellow believers. Thus it is clear that the meaning of this phrase is not correct, and this is what has made some of our scholars issue fatwas stating that is it not permissible.
Shaykh ‘Abd al-Rahmaan al-Barraak (may Allaah preserve him) was asked: Recently it has become popular to write the words “Except the Messenger of Allaah”. Do you think it is permissible to use this phrase?
He replied:
I do not think it is permissible to use this phrase, because it does not convey a proper meaning. In my view it is akin to the Sufis saying “Allaah, Allaah.” But we know that what is meant by what they write is “Anything except the Messenger of Allaah, so do not even come near his status and sanctity. This is what is meant by those who write it, but if we look at the implication of the phrase “except the Messenger of Allaah”, the meaning becomes, “Revile everything except the Messenger of Allaah”! Is this correct? Are these proper words?
Revile everything except the Messenger of Allaah – this is wrong.
End quote from Sharh Muqaddimat Usool al-Tafseer – fourth lesson, first question.
Shaykh ‘Abd al-Muhsin al-‘Abbaad (may Allaah preserve him) was asked to comment on this phrase.
He replied: As for the phrase “except the Messenger of Allaah”, this is an incorrect phrase, and the exception should be mentioned. No doubt insulting Allaah is worse than insulting the Messenger of Allaah (peace and blessings of Allaah be upon him), so this phrase is not proper and is not valid. End quote.
Sharh Sunan Ibn Majaah
And Allaah knows best.
Islam Q&A
Thursday, July 10, 2008
Is the Sunnah to hold the feet apart or together when prostrating?
Q) Pease and please if possible suggest the method of salah from start till end only and strongly on the basis of Quraan and authentic sunnah with each and every reference given clearly. One more thing i was asking that in salah while in sujood is it sunnah to join self ankles to our own self other leg ankle? since i read in a booh called "Fiqh Ul Hadeeth" by Shaikh Nasirudden Albani with Ibn Khuzema and Ibne maja as reference but i just listened that this hadeeths regaring ankle as not saheeh. What is true . reply with the reference of your explanation?
A) Praise be to Allaah.
Firstly:
With regard to the description of how the Prophet (peace and blessings of Allaah be upon him) prayed, in detail, this has been explained previously on our site, in the answer to question no. 13340. For information on the evidence and a detailed discussion thereon, please refer to the book by Shaykh Muhammad Naasir al-Deen al-Albaani (may Allaah have mercy on him) entitled Sifat Salaat al-Nabi sall Allaahu ‘alayhi wa sallam min al-Takbeer ila al-Tasleem ka’annaka taraahu [available in English under the title: The Prophet’s Prayer Described from beginning to end as though you see it]. This is a useful book which in sha Allaah will give you sufficient information about the evidence, as there is not enough room on our website to list all the evidence, just a summary thereof.
Secondly:
With regard to placing the feet together when prostrating, is the Sunnah is to place them apart, or to keep them together? The fuqaha’ differed concerning this matter and there are two views:
1-
That it is mustahabb to keep them apart. This is the view of the majority of scholars who discussed this issue. They quoted as evidence the proof in the Sunnah that it is mustahabb to keep the knees and thighs apart when prostrating. They said: And the feet should follow them. So the basic principle is that they should be kept apart too.
Abu Dawood (735) narrated that Abu Humayd (may Allaah be pleased with him) said, describing the prayer of the Prophet (peace and blessings of Allaah be upon him): “When he prostrated, he kept his thighs apart.”
Al-Shawkaani (may Allaah have mercy on him) said:
The words “he kept his thighs apart” mean that he kept his thighs, knees and feet apart.
The companions of al-Shaafa’i said: The distance between the feet should be a handspan. End quote.
Nayl al-Awtaar (2/297).
Al-Nawawi (may Allaah have mercy on him) said:
Al-Shaafa’i and his companions said: It is mustahabb for the one who is prostrating to keep his knees and feet apart. Al-Qaadi Abu’l-Tayyib said in his commentary: Our companions said: There should be the distance of a handspan between his feet. End quote.
Al-Majmoo’ (3/407).
2-
That it is mustahabb to put the feet together. Among contemporary scholars, this view was favoured by Shaykh Ibn ‘Uthaymeen and Shaykh al-Albaani (may Allaah have mercy on him).
Those who favoured this view quoted as evidence the report narrated by the Mother of the Believers ‘Aa’ishah (may Allaah be pleased with her) who said: I noticed that the Messenger of Allaah (peace and blessings of Allaah be upon him) was not there and he had been with me in my bed. I found him prostrating, with his heels together and his toes turned towards the qiblah, and I heard him saying, “I seek refuge in Your pleasure from Your wrath, and in Your forgiveness from Your punishment, and in You from You; I praise you and I cannot praise You enough.”
Narrated by al-Tahhaawi in Bayaan Mushkil al-Athaar (1/104); Ibn al-Mundhir in al-Awsat (no. 1401); Ibn Khuzaymah in his Saheeh (1/328); Ibn Hibbaan in his Saheeh (5/260); al-Haakim in al-Mustadrak (1/352), and from him by al-Bayhaqi in al-Sunan al-Kubra (2/167).
Al-Haakim said: This is a saheeh hadeeth according to the conditions of the two Shaykhs (al-Bukhaari and Muslim) but they did not narrate this version. I do not know of anyone who mentioned keeping the heels together when prostrating except what is in this hadeeth.
Al-Dhahabi said in al-Talkhees: It meets their (al-Bukhaari and Muslim) conditions.
Ibn al-Mulaqqin said in al-Badr al-Muneer (3/669): Its isnaad is saheeh. It was classed as saheeh by Shaykh al-Albaani (may Allaah have mercy on him) in Asl Sifat Salaat al-Nabi sall-Allaahu ‘alayhi wa sallam (2/736).
Ibn Khuzaymah included this hadeeth in a chapter entitled: Chapter on keeping the heels together whilst prostrating.
Al-Bayhaqi included it in a chapter in al-Sunan al-Kubra (2/167) entitled: Chapter on what was narrated concerning keeping the heels together whilst prostrating.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
What appears to be the case from the Sunnah is that the feet should be kept together, i.e., touching one another, as it says in al-Saheeh, in the hadeeth of ‘Aa’ishah when she noticed that the Prophet (peace and blessings of Allaah be upon him) was not here, and her hand alighted on the soles of his feet which were held upright as he was prostrating.
One hand could not alight upon both feet unless they were held together.
That is also mentioned in Saheeh Ibn Khuzaymah, in the hadeeth of ‘Aa’ishah mentioned above: The Messenger (peace and blessings of Allaah be upon him) was holding his heels together.
Based on this, the Sunnah is for the feet to be kept together, unlike the thighs and hands. End quote.
Al-Sharh al-Mumti’ (3/169)
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Firstly:
With regard to the description of how the Prophet (peace and blessings of Allaah be upon him) prayed, in detail, this has been explained previously on our site, in the answer to question no. 13340. For information on the evidence and a detailed discussion thereon, please refer to the book by Shaykh Muhammad Naasir al-Deen al-Albaani (may Allaah have mercy on him) entitled Sifat Salaat al-Nabi sall Allaahu ‘alayhi wa sallam min al-Takbeer ila al-Tasleem ka’annaka taraahu [available in English under the title: The Prophet’s Prayer Described from beginning to end as though you see it]. This is a useful book which in sha Allaah will give you sufficient information about the evidence, as there is not enough room on our website to list all the evidence, just a summary thereof.
Secondly:
With regard to placing the feet together when prostrating, is the Sunnah is to place them apart, or to keep them together? The fuqaha’ differed concerning this matter and there are two views:
1-
That it is mustahabb to keep them apart. This is the view of the majority of scholars who discussed this issue. They quoted as evidence the proof in the Sunnah that it is mustahabb to keep the knees and thighs apart when prostrating. They said: And the feet should follow them. So the basic principle is that they should be kept apart too.
Abu Dawood (735) narrated that Abu Humayd (may Allaah be pleased with him) said, describing the prayer of the Prophet (peace and blessings of Allaah be upon him): “When he prostrated, he kept his thighs apart.”
Al-Shawkaani (may Allaah have mercy on him) said:
The words “he kept his thighs apart” mean that he kept his thighs, knees and feet apart.
The companions of al-Shaafa’i said: The distance between the feet should be a handspan. End quote.
Nayl al-Awtaar (2/297).
Al-Nawawi (may Allaah have mercy on him) said:
Al-Shaafa’i and his companions said: It is mustahabb for the one who is prostrating to keep his knees and feet apart. Al-Qaadi Abu’l-Tayyib said in his commentary: Our companions said: There should be the distance of a handspan between his feet. End quote.
Al-Majmoo’ (3/407).
2-
That it is mustahabb to put the feet together. Among contemporary scholars, this view was favoured by Shaykh Ibn ‘Uthaymeen and Shaykh al-Albaani (may Allaah have mercy on him).
Those who favoured this view quoted as evidence the report narrated by the Mother of the Believers ‘Aa’ishah (may Allaah be pleased with her) who said: I noticed that the Messenger of Allaah (peace and blessings of Allaah be upon him) was not there and he had been with me in my bed. I found him prostrating, with his heels together and his toes turned towards the qiblah, and I heard him saying, “I seek refuge in Your pleasure from Your wrath, and in Your forgiveness from Your punishment, and in You from You; I praise you and I cannot praise You enough.”
Narrated by al-Tahhaawi in Bayaan Mushkil al-Athaar (1/104); Ibn al-Mundhir in al-Awsat (no. 1401); Ibn Khuzaymah in his Saheeh (1/328); Ibn Hibbaan in his Saheeh (5/260); al-Haakim in al-Mustadrak (1/352), and from him by al-Bayhaqi in al-Sunan al-Kubra (2/167).
Al-Haakim said: This is a saheeh hadeeth according to the conditions of the two Shaykhs (al-Bukhaari and Muslim) but they did not narrate this version. I do not know of anyone who mentioned keeping the heels together when prostrating except what is in this hadeeth.
Al-Dhahabi said in al-Talkhees: It meets their (al-Bukhaari and Muslim) conditions.
Ibn al-Mulaqqin said in al-Badr al-Muneer (3/669): Its isnaad is saheeh. It was classed as saheeh by Shaykh al-Albaani (may Allaah have mercy on him) in Asl Sifat Salaat al-Nabi sall-Allaahu ‘alayhi wa sallam (2/736).
Ibn Khuzaymah included this hadeeth in a chapter entitled: Chapter on keeping the heels together whilst prostrating.
Al-Bayhaqi included it in a chapter in al-Sunan al-Kubra (2/167) entitled: Chapter on what was narrated concerning keeping the heels together whilst prostrating.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
What appears to be the case from the Sunnah is that the feet should be kept together, i.e., touching one another, as it says in al-Saheeh, in the hadeeth of ‘Aa’ishah when she noticed that the Prophet (peace and blessings of Allaah be upon him) was not here, and her hand alighted on the soles of his feet which were held upright as he was prostrating.
One hand could not alight upon both feet unless they were held together.
That is also mentioned in Saheeh Ibn Khuzaymah, in the hadeeth of ‘Aa’ishah mentioned above: The Messenger (peace and blessings of Allaah be upon him) was holding his heels together.
Based on this, the Sunnah is for the feet to be kept together, unlike the thighs and hands. End quote.
Al-Sharh al-Mumti’ (3/169)
And Allaah knows best.
Islam Q&A
A non-Muslim is objecting to a Muslim student who does not enjoy himself with them in night clubs!
Q) I have a muslim student in my class at university and he never comes and sits with us nor does he come out to the night club/leisure with us. My question is why does islam teach people not to enjoy them selves and be miserable all the time? cheers.
A) Praise be to Allaah.
The idea of your writing to an Islamic website is a good idea in and of itself, which shows that you are on the right path of asking about what you want to know. You have done well by doing so, and we are enjoined to commend the one who does well, and to praise his actions if they are good.
For our part, we are happy to answer your questions and queries, not only about this matter, but about everything that you want to know about this religion, or everything that you think you should know.
We would like you to pay attention to what we are going to tell you, and we are sure that you are not just asking for fun, or to impugn the rulings of the Islamic faith. We think that you are only asking because you want to know more.
We would like to answer your question by making a few points, and we think that you are able to understand what we are saying.
1.
What would you think if a woman came to offer you condolences for the death of a relative of yours, wearing a swimsuit? Would you accept that? We think that the answer would be no, it is not acceptable, because the occasion requires the one who comes offering condolences to wear clothes that suit the occasion, doesn’t it? The question is: what is it that has restricted this person’s freedom of dress and requires him to wear one type of clothing and not another? It is customs and traditions, is it not? So one is not free to do whatever one wants in all circumstances, rather custom sometimes prevents a person from doing something and puts some limits on his freedom.
What would you think if a person was eating with you at the same table, and during the meal he burped? Would you accept that from him? We think that the answer will be no, this behaviour is not acceptable, because this action is contrary to good table manners, is it not?
Question: What is it that limits the freedom of this person and prevents him from doing this action whilst eating? It is good taste and manners, is it not? So a person is not free to do whatever he wants whilst eating food with others, such as burping, sticking his fingers up his nose and so on, because good taste requires certain things from him, and prevents him from doing others.
What do you think if a driver drives his car opposite to the flow of traffic, or parks in a place where parking is not allowed? Would you accept that from him? We think that the answer will be no, those actions are not acceptable, because doing that is objectionable and unacceptable; the right to drive is not based on his whims, and not all places are good to park in, is that not so? Question: What is it that limited this driver’s freedom and prevents him from driving opposite to the flow of traffic and prevents him from parking in that spot? It is the law, is it not? So a person is not free even to drive his car however he wants or to park wherever he wants, because the law dictates that the traffic should go a certain way, and prevents parking in certain places.
So you can see that customs and traditions, good taste and the law all have some authority over people, by preventing them from doing certain things and obliging them to do others. So it is nothing strange that God or religion should have some authority over people. We see what our Lord or our religion forbid to us, and we refrain from it and regard it as prohibited. This is the issue in a nutshell. We think that you will understand that the prohibition of the Lord and of religion is more important than all the things we have mentioned, and it is more important to pay heed and refrain from those things, because He is the Creator Who has decreed that we should be His servants and we have accepted Him as our Lord, legislator and ruler.
What the Muslim student is ding by not going to the nightclub and not drinking alcohol – he is only doing that for the sake of Allaah Who has forbidden that to him.
2.
Moreover, you are objecting to that Muslim student not going to the nightclub and not enjoying himself with you. We ask you: Are there any limits to this enjoyment or is it without limits? We will be more frank with you: Would you accept for your girlfriend among the female students to be the girlfriend of another student or a teacher? Would you accept for someone else to be intimate with her as you are? We know about a lot of the cases of murder that happen in secondary schools and colleges because of such actions. There is no need to answer us, because we have seen and heard and read about fights that often end in killing, and all of that is because of competing to win the heart of a female student. Is that not so? So what is the enjoyment that you are calling for? Why do you prohibit this kind of enjoyment to students or teachers who want be intimate with the same female student, and she may also want that?
If you go against sound human nature and the reality in which you live, and accept for other students to be intimate with the female student who you are in love with, would you agree for the same thing to happen with your wife? We hope that you will not be angered by this question, all we want to do is explain to you that there are contradictions in your society, whereby you call for fun and enjoyment, but you limit it to things that have to do with yourselves and your whims and desires, and if a Muslim refuses to do that because of his religion, he is made a laughing stock and criticized. Moreover, there is a reference to a similar question in our religion. Do you know what that is? A young man came to our Prophet Muhammad (peace and blessings of Allaah be upon him) and asked him for permission to commit fornication. Yes, he asked for permission to commit fornication with the daughters and womenfolk of other people. Do you know what our Prophet (peace and blessings of Allaah be upon him) said to him? He said to him: “Would you accept it for your mother? Would you accept it for your sister? Would you accept it for your daughter?” and each time the young man said no, that he would not accept for anyone to commit fornication with his mother, sister or daughter, and each time the Prophet (peace and blessings of Allaah be upon him) said to him: “And by the same token, people do not accept it for their mothers, sisters or daughters.” The Prophet (peace and blessings of Allaah be upon him) prayed for him, and when he left him, fornication was the most hateful of deeds in his mind.
You are calling this Muslim to have fun, and we have asked a logical question: Would you accept for him to be intimate with your girlfriend whom you love? Would you accept for him to be intimate with your wife? Would you accept for him to be intimate with your daughter? We are quite certain that the incidents where unfaithful wives are killed happen because of the sound human nature that God has created in all people, whereby people refuse that and denounce it strongly, even if that leads to killing her or killing her and her lover, even if the end result is life imprisonment or execution. An unfaithful girlfriend is definitely not like an unfaithful wife, but even boyfriends do not accept for their girlfriends to be available to all people.
3.
Islam brought rulings that are well-founded and most wise; they are in the best interests of individuals, societies and states. When Islam forbade sexual relations outside the framework of marriage, the aim was so that societies would be pure in heart and body. It is sufficient for you to know the huge numbers of those who are affected by sexually transmitted diseases which are caused by sinful and perverse relationships, concerning the prohibition of which there should be no difference among various religions. How many victims of AIDS are there? How many have been infected? How do those of them who have not died live? It is a wretched life and a terrible death that a person leads himself to when he pays with his life for a few moments of pleasure. Islam brought that which protects the Muslim’s religious commitment, heart and body, so the Muslim refuses to do haraam (forbidden) things and is content with that which Allaah has decreed for him, for He knows best what is in the best interests of people.
4.
You should note that there is nothing in this world to feel regret for missing out on. For the Muslim, this world is a prison, and his Paradise and true enjoyment are in the Hereafter. As for the disbeliever, his paradise is in this world only, where he enjoys its delights, then his ultimate fate will be humiliation and loss.
Our Prophet Muhammad (peace and blessings of Allaah be upon him) told us that when he said: “This world is a prison for the believer and a paradise for the kaafir.” Narrated by Muslim (2956).
Our scholars explained it to us as follows:
Every believer who is imprisoned in this world and deprived of forbidden and abhorrent whims and desires is obliged to do difficult acts of obedience, but when he dies he will be relieved of that, and he will attain what Allaah has prepared for him of eternal delights and complete serenity that is not disturbed by anything.
As for the kaafir (disbeliever), he has whatever he gets of that in this world, although it is very little and it is disturbed by many problems and distresses, but when he dies, he will end up in eternal torment and misery.
Sharh al-Nawawi (18/93).
We hope that you will think about this matter and we hope that it will be the key that opens your heart to the truth.
5.
Who told you that there is no enjoyment in Islam? We do enjoy ourselves, but it is with what Allaah has permitted to us. We enjoy much more than you enjoy – and think it is enjoyment – because there is no enjoyment in a haraam thing, rather true enjoyment is in permissible things. Sin is followed by a sense of regret, and the one who does it can never be happy. Look at your own situation to see the truth of this.
If you enjoy intimacy with one wife, we can enjoy intimacy with four wives. What is the matter with your people who denounce us night and day and insult our religion for allowing us this pleasure?
We enjoy life with our sons and daughters, hence you will see that Muslim families are large and have many children. What kind of enjoyment do you have in this respect?
We enjoy the love of our mothers and fathers. Do you know the reality of the relationship of one of you with his mother and father?
We enjoy delicious, permissible food, and we enjoy delicious permissible drinks, and the same may be said about many other aspects of life. What matters is that Allaah has permitted it to us and allowed us to enjoy it.
It is sufficient for us that we are happy and enjoy that to which Allaah has guided us, which is that we should follow the right path with which Allaah is pleased, and which was followed by the noble Prophets before us. This is the happiness of which millions of people are deprived, who accept for themselves to worship rocks or idols, or humans like them. Allaah has told us that the lives of these people will never be pleasant, and their hearts will never be at rest, because they have forsaken belief in the Oneness (Tawheed) of their Lord Who created them, and they have associated other gods with Him, so Allaah punishes them in this world with anxiety and He will punish them with constriction of their graves, then with the harshness of the gathering (on the Day of Judgement) and their ultimate fate will be Hell in which they will abide forever.
If you want to understand the truth of these words, then read the stories of those among your own people, or others, who entered Islam. Look at the great changes that occurred in their lives, and look at the great happiness that they enjoy now. This is the enjoyment that you should seek. Just as you call on us to have fun and enjoyment, we call you sincerely to come and find enjoyment with us, and follow the path of happiness, and taste true happiness that will be with you as you go to sleep and as you wake up, and will never leave you, until you enter your grave, until your Lord admits you to the abode of happiness, which is Paradise as vast as the heavens and the earth.
We ask Allaah our Lord to guide you to knowledge of the truth, and not to cause you to die except in the religion with which He ended the divine messages.
And Allaah is the source of strength.
Islam Q&A
A) Praise be to Allaah.
The idea of your writing to an Islamic website is a good idea in and of itself, which shows that you are on the right path of asking about what you want to know. You have done well by doing so, and we are enjoined to commend the one who does well, and to praise his actions if they are good.
For our part, we are happy to answer your questions and queries, not only about this matter, but about everything that you want to know about this religion, or everything that you think you should know.
We would like you to pay attention to what we are going to tell you, and we are sure that you are not just asking for fun, or to impugn the rulings of the Islamic faith. We think that you are only asking because you want to know more.
We would like to answer your question by making a few points, and we think that you are able to understand what we are saying.
1.
What would you think if a woman came to offer you condolences for the death of a relative of yours, wearing a swimsuit? Would you accept that? We think that the answer would be no, it is not acceptable, because the occasion requires the one who comes offering condolences to wear clothes that suit the occasion, doesn’t it? The question is: what is it that has restricted this person’s freedom of dress and requires him to wear one type of clothing and not another? It is customs and traditions, is it not? So one is not free to do whatever one wants in all circumstances, rather custom sometimes prevents a person from doing something and puts some limits on his freedom.
What would you think if a person was eating with you at the same table, and during the meal he burped? Would you accept that from him? We think that the answer will be no, this behaviour is not acceptable, because this action is contrary to good table manners, is it not?
Question: What is it that limits the freedom of this person and prevents him from doing this action whilst eating? It is good taste and manners, is it not? So a person is not free to do whatever he wants whilst eating food with others, such as burping, sticking his fingers up his nose and so on, because good taste requires certain things from him, and prevents him from doing others.
What do you think if a driver drives his car opposite to the flow of traffic, or parks in a place where parking is not allowed? Would you accept that from him? We think that the answer will be no, those actions are not acceptable, because doing that is objectionable and unacceptable; the right to drive is not based on his whims, and not all places are good to park in, is that not so? Question: What is it that limited this driver’s freedom and prevents him from driving opposite to the flow of traffic and prevents him from parking in that spot? It is the law, is it not? So a person is not free even to drive his car however he wants or to park wherever he wants, because the law dictates that the traffic should go a certain way, and prevents parking in certain places.
So you can see that customs and traditions, good taste and the law all have some authority over people, by preventing them from doing certain things and obliging them to do others. So it is nothing strange that God or religion should have some authority over people. We see what our Lord or our religion forbid to us, and we refrain from it and regard it as prohibited. This is the issue in a nutshell. We think that you will understand that the prohibition of the Lord and of religion is more important than all the things we have mentioned, and it is more important to pay heed and refrain from those things, because He is the Creator Who has decreed that we should be His servants and we have accepted Him as our Lord, legislator and ruler.
What the Muslim student is ding by not going to the nightclub and not drinking alcohol – he is only doing that for the sake of Allaah Who has forbidden that to him.
2.
Moreover, you are objecting to that Muslim student not going to the nightclub and not enjoying himself with you. We ask you: Are there any limits to this enjoyment or is it without limits? We will be more frank with you: Would you accept for your girlfriend among the female students to be the girlfriend of another student or a teacher? Would you accept for someone else to be intimate with her as you are? We know about a lot of the cases of murder that happen in secondary schools and colleges because of such actions. There is no need to answer us, because we have seen and heard and read about fights that often end in killing, and all of that is because of competing to win the heart of a female student. Is that not so? So what is the enjoyment that you are calling for? Why do you prohibit this kind of enjoyment to students or teachers who want be intimate with the same female student, and she may also want that?
If you go against sound human nature and the reality in which you live, and accept for other students to be intimate with the female student who you are in love with, would you agree for the same thing to happen with your wife? We hope that you will not be angered by this question, all we want to do is explain to you that there are contradictions in your society, whereby you call for fun and enjoyment, but you limit it to things that have to do with yourselves and your whims and desires, and if a Muslim refuses to do that because of his religion, he is made a laughing stock and criticized. Moreover, there is a reference to a similar question in our religion. Do you know what that is? A young man came to our Prophet Muhammad (peace and blessings of Allaah be upon him) and asked him for permission to commit fornication. Yes, he asked for permission to commit fornication with the daughters and womenfolk of other people. Do you know what our Prophet (peace and blessings of Allaah be upon him) said to him? He said to him: “Would you accept it for your mother? Would you accept it for your sister? Would you accept it for your daughter?” and each time the young man said no, that he would not accept for anyone to commit fornication with his mother, sister or daughter, and each time the Prophet (peace and blessings of Allaah be upon him) said to him: “And by the same token, people do not accept it for their mothers, sisters or daughters.” The Prophet (peace and blessings of Allaah be upon him) prayed for him, and when he left him, fornication was the most hateful of deeds in his mind.
You are calling this Muslim to have fun, and we have asked a logical question: Would you accept for him to be intimate with your girlfriend whom you love? Would you accept for him to be intimate with your wife? Would you accept for him to be intimate with your daughter? We are quite certain that the incidents where unfaithful wives are killed happen because of the sound human nature that God has created in all people, whereby people refuse that and denounce it strongly, even if that leads to killing her or killing her and her lover, even if the end result is life imprisonment or execution. An unfaithful girlfriend is definitely not like an unfaithful wife, but even boyfriends do not accept for their girlfriends to be available to all people.
3.
Islam brought rulings that are well-founded and most wise; they are in the best interests of individuals, societies and states. When Islam forbade sexual relations outside the framework of marriage, the aim was so that societies would be pure in heart and body. It is sufficient for you to know the huge numbers of those who are affected by sexually transmitted diseases which are caused by sinful and perverse relationships, concerning the prohibition of which there should be no difference among various religions. How many victims of AIDS are there? How many have been infected? How do those of them who have not died live? It is a wretched life and a terrible death that a person leads himself to when he pays with his life for a few moments of pleasure. Islam brought that which protects the Muslim’s religious commitment, heart and body, so the Muslim refuses to do haraam (forbidden) things and is content with that which Allaah has decreed for him, for He knows best what is in the best interests of people.
4.
You should note that there is nothing in this world to feel regret for missing out on. For the Muslim, this world is a prison, and his Paradise and true enjoyment are in the Hereafter. As for the disbeliever, his paradise is in this world only, where he enjoys its delights, then his ultimate fate will be humiliation and loss.
Our Prophet Muhammad (peace and blessings of Allaah be upon him) told us that when he said: “This world is a prison for the believer and a paradise for the kaafir.” Narrated by Muslim (2956).
Our scholars explained it to us as follows:
Every believer who is imprisoned in this world and deprived of forbidden and abhorrent whims and desires is obliged to do difficult acts of obedience, but when he dies he will be relieved of that, and he will attain what Allaah has prepared for him of eternal delights and complete serenity that is not disturbed by anything.
As for the kaafir (disbeliever), he has whatever he gets of that in this world, although it is very little and it is disturbed by many problems and distresses, but when he dies, he will end up in eternal torment and misery.
Sharh al-Nawawi (18/93).
We hope that you will think about this matter and we hope that it will be the key that opens your heart to the truth.
5.
Who told you that there is no enjoyment in Islam? We do enjoy ourselves, but it is with what Allaah has permitted to us. We enjoy much more than you enjoy – and think it is enjoyment – because there is no enjoyment in a haraam thing, rather true enjoyment is in permissible things. Sin is followed by a sense of regret, and the one who does it can never be happy. Look at your own situation to see the truth of this.
If you enjoy intimacy with one wife, we can enjoy intimacy with four wives. What is the matter with your people who denounce us night and day and insult our religion for allowing us this pleasure?
We enjoy life with our sons and daughters, hence you will see that Muslim families are large and have many children. What kind of enjoyment do you have in this respect?
We enjoy the love of our mothers and fathers. Do you know the reality of the relationship of one of you with his mother and father?
We enjoy delicious, permissible food, and we enjoy delicious permissible drinks, and the same may be said about many other aspects of life. What matters is that Allaah has permitted it to us and allowed us to enjoy it.
It is sufficient for us that we are happy and enjoy that to which Allaah has guided us, which is that we should follow the right path with which Allaah is pleased, and which was followed by the noble Prophets before us. This is the happiness of which millions of people are deprived, who accept for themselves to worship rocks or idols, or humans like them. Allaah has told us that the lives of these people will never be pleasant, and their hearts will never be at rest, because they have forsaken belief in the Oneness (Tawheed) of their Lord Who created them, and they have associated other gods with Him, so Allaah punishes them in this world with anxiety and He will punish them with constriction of their graves, then with the harshness of the gathering (on the Day of Judgement) and their ultimate fate will be Hell in which they will abide forever.
If you want to understand the truth of these words, then read the stories of those among your own people, or others, who entered Islam. Look at the great changes that occurred in their lives, and look at the great happiness that they enjoy now. This is the enjoyment that you should seek. Just as you call on us to have fun and enjoyment, we call you sincerely to come and find enjoyment with us, and follow the path of happiness, and taste true happiness that will be with you as you go to sleep and as you wake up, and will never leave you, until you enter your grave, until your Lord admits you to the abode of happiness, which is Paradise as vast as the heavens and the earth.
We ask Allaah our Lord to guide you to knowledge of the truth, and not to cause you to die except in the religion with which He ended the divine messages.
And Allaah is the source of strength.
Islam Q&A
Jumu’ah prayers in a room at work
Q) My Employer has provided us with a small prayer room at work. We have about 4 or 5 brothers who pretty much regularly pray Zuhur and Asr in this room. Is it permissible to make Friday prayers in this room? Considering that every alternate Friday is off for us and nobody makes a prayer in that room on such Fridays?
A) Praise be to Allaah.
If in the city where you live there is a mosque in which Jumu’ah prayers are held, then you must pray with them, and it is not permissible for you to introduce another Jumu’ah prayer. But if there is no Jumu’ah prayer in the city, then you must establish it and it is not permissible for you to pray Zuhr instead, because “Establishing Jumu’ah prayer in their towns and villages is obligatory upon the Muslims and offering the Jumu’ah prayer in congregation is a condition of it being valid. There is no shar’i evidence that stipulates a certain number being required for it to be valid. In order for it to be valid it is sufficient for there to be three or more. It is not permissible for one on whom Jumu’ah is obligatory to pray Zuhr instead on the grounds that the number is less than forty, according to the most correct scholarly opinion.”
Fataawa al-Lajnah al-Daa’imah, no. 1794 (8/178).
It says in the fatwa of the committee no. 957:
“With regard to the number required to hold Jumu’ah prayers, we do not know of any text which stipulates a specific number. Because there is no text which stipulates a specific number, the scholars differed concerning the number required. Among the opinions which have been stated concerning that is the view that it may be done if there are three men who are local residents. This was reported from Imam Ahmad, and was the view favoured by al-Awzaa’i and Shaykh Taqiy al-Deen Ibn Taymiyah, because Allaah says (interpretation of the meaning): ‘come to the remembrance of Allaah [Jumu‘ah religious talk (Khutbah) and Salaah (prayer)]’ [al-Jumu’ah 62:9] – the verbal form used is plural, which implies a minimum of three.” (8/210).
Sheikh Muhammed Salih Al-Munajjid
A) Praise be to Allaah.
If in the city where you live there is a mosque in which Jumu’ah prayers are held, then you must pray with them, and it is not permissible for you to introduce another Jumu’ah prayer. But if there is no Jumu’ah prayer in the city, then you must establish it and it is not permissible for you to pray Zuhr instead, because “Establishing Jumu’ah prayer in their towns and villages is obligatory upon the Muslims and offering the Jumu’ah prayer in congregation is a condition of it being valid. There is no shar’i evidence that stipulates a certain number being required for it to be valid. In order for it to be valid it is sufficient for there to be three or more. It is not permissible for one on whom Jumu’ah is obligatory to pray Zuhr instead on the grounds that the number is less than forty, according to the most correct scholarly opinion.”
Fataawa al-Lajnah al-Daa’imah, no. 1794 (8/178).
It says in the fatwa of the committee no. 957:
“With regard to the number required to hold Jumu’ah prayers, we do not know of any text which stipulates a specific number. Because there is no text which stipulates a specific number, the scholars differed concerning the number required. Among the opinions which have been stated concerning that is the view that it may be done if there are three men who are local residents. This was reported from Imam Ahmad, and was the view favoured by al-Awzaa’i and Shaykh Taqiy al-Deen Ibn Taymiyah, because Allaah says (interpretation of the meaning): ‘come to the remembrance of Allaah [Jumu‘ah religious talk (Khutbah) and Salaah (prayer)]’ [al-Jumu’ah 62:9] – the verbal form used is plural, which implies a minimum of three.” (8/210).
Sheikh Muhammed Salih Al-Munajjid
What is the ruling on admitting a man or woman to the marital bedroom?
Q) I wanted to check can a newly wedded couple or even normal husband and wife allow some one else to use their room or bed for sleeping purpose? ex: my Mother in law uses my bedroom in my absence for sleeping purpose. i came to know from sources that it creates differences between the husband and wife please help as this is back of my mind every day and i am facing a few minor issues with my husband because of my mother in law so its disturbing me even more?
A) Praise be to Allaah.
Firstly:
One of the things concerning which there can be no doubt is that the marital bedroom is particularly private; it is the wife’s chamber and private space, the innermost part of her house, where she takes off her clothes and is alone with her husband, which is something that she cannot do anywhere except in this place.
What makes this place even more private is that it is where she keeps her private clothes, cosmetics and adornments, and things that have to do with intimacy between husband and wife, which no one else should see, as they are regarded as being among the most private aspects of the marital relationship.
What we have mentioned is the basic principle, and no one should go against it, but there may be specific circumstances which dictate allowing a relative to enter this private space, either because the house is small, or because they need to use the room for one of the women to sleep in, because it is more private than other parts of the house, or for some other reason, but that permission is subject to certain conditions:
1. That there should be a real need for that
2. That the underwear of the couple should not be visible, or anything else that may cause embarrassment if it is seen
3. That the person to whom permission is given to enter should be trustworthy, lest he mess about with private things in the room or tell others about it
4. That the husband should give permission for this person to enter. If he refuses then that should be heeded and one should not go against that. Similarly, the husband should not allow anyone to enter his wife’s bedroom if she dislikes that, unless it cannot be avoided, and the one who enters should be trustworthy, such as his mother or sister and so on, and he should ask his wife for permission and put her mind at rest.
Whatever the case, the conditions that we have mentioned here are subject to ijtihaad, and the purpose of them is to protect the privacy of the family members, with particular attention to the marital relationship, and protect it from being messed about with or from breaches of confidentiality and disclosure of secrets.
Muslim (1218) narrated that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Fear Allaah with regard to women, for you have taken them as a trust from Allaah, and intimacy with them has become permissible to you by the word of Allaah. Your rights over them are that they should not allow anyone whom you dislike to sit on your furniture. If they do that, then hit them, but in a manner that does not cause injury or leave a mark.”
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said: The Prophet (peace and blessings of Allaah be upon him) explained their rights and duties, and said: “Your rights over them are that they should not allow anyone whom you dislike to sit on your furniture” meaning, they should not allow anyone to enter upon them where they sleep or elsewhere, if you dislike people sitting on the furniture in your house. It is as if – and Allaah knows best – he was coining a similitude, meaning that they should not honour anyone whom you dislike. This is going against you by honouring one whom you dislike, by allowing him to sit on the furniture, or offering food to them, and so on. End quote.
Sharh Riyaadh al-Saaliheen (3/126)
Secondly:
With regard to believing that if someone sleeps in the marital bed that will cause problems between the couple, this is a jaahili (ignorant) belief and a myth that the Muslim should be above accepting because of his belief in Tawheed. There is nothing in Islam that supports this idea, and there is nothing in real life that confirms it.
Thirdly:
With regard to your problems with your husband and his mother, this matter needs to be dealt with wisely and properly by you. Seek to earn your husband’s pleasure by being kind towards his mother, and seek to earn his mother’s love by dealing with her kindly, giving her gifts, and speaking nicely to her, because a kind word and good treatment win hearts. Seek reward from Allaah for putting up with annoyance from your husband’s mother and seek to please your husband; perhaps Allaah will create love and compassion between you and her. Seek the help of Allaah to fulfil your husband’s rights and to be patient in putting up with difficulties, and expect ease after hardship, and relief after difficulty.
For reasons why the husband’s mother may not like the wife, and ways of dealing with the problems that result from that, please see the answer to question no. 84036.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Firstly:
One of the things concerning which there can be no doubt is that the marital bedroom is particularly private; it is the wife’s chamber and private space, the innermost part of her house, where she takes off her clothes and is alone with her husband, which is something that she cannot do anywhere except in this place.
What makes this place even more private is that it is where she keeps her private clothes, cosmetics and adornments, and things that have to do with intimacy between husband and wife, which no one else should see, as they are regarded as being among the most private aspects of the marital relationship.
What we have mentioned is the basic principle, and no one should go against it, but there may be specific circumstances which dictate allowing a relative to enter this private space, either because the house is small, or because they need to use the room for one of the women to sleep in, because it is more private than other parts of the house, or for some other reason, but that permission is subject to certain conditions:
1. That there should be a real need for that
2. That the underwear of the couple should not be visible, or anything else that may cause embarrassment if it is seen
3. That the person to whom permission is given to enter should be trustworthy, lest he mess about with private things in the room or tell others about it
4. That the husband should give permission for this person to enter. If he refuses then that should be heeded and one should not go against that. Similarly, the husband should not allow anyone to enter his wife’s bedroom if she dislikes that, unless it cannot be avoided, and the one who enters should be trustworthy, such as his mother or sister and so on, and he should ask his wife for permission and put her mind at rest.
Whatever the case, the conditions that we have mentioned here are subject to ijtihaad, and the purpose of them is to protect the privacy of the family members, with particular attention to the marital relationship, and protect it from being messed about with or from breaches of confidentiality and disclosure of secrets.
Muslim (1218) narrated that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Fear Allaah with regard to women, for you have taken them as a trust from Allaah, and intimacy with them has become permissible to you by the word of Allaah. Your rights over them are that they should not allow anyone whom you dislike to sit on your furniture. If they do that, then hit them, but in a manner that does not cause injury or leave a mark.”
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said: The Prophet (peace and blessings of Allaah be upon him) explained their rights and duties, and said: “Your rights over them are that they should not allow anyone whom you dislike to sit on your furniture” meaning, they should not allow anyone to enter upon them where they sleep or elsewhere, if you dislike people sitting on the furniture in your house. It is as if – and Allaah knows best – he was coining a similitude, meaning that they should not honour anyone whom you dislike. This is going against you by honouring one whom you dislike, by allowing him to sit on the furniture, or offering food to them, and so on. End quote.
Sharh Riyaadh al-Saaliheen (3/126)
Secondly:
With regard to believing that if someone sleeps in the marital bed that will cause problems between the couple, this is a jaahili (ignorant) belief and a myth that the Muslim should be above accepting because of his belief in Tawheed. There is nothing in Islam that supports this idea, and there is nothing in real life that confirms it.
Thirdly:
With regard to your problems with your husband and his mother, this matter needs to be dealt with wisely and properly by you. Seek to earn your husband’s pleasure by being kind towards his mother, and seek to earn his mother’s love by dealing with her kindly, giving her gifts, and speaking nicely to her, because a kind word and good treatment win hearts. Seek reward from Allaah for putting up with annoyance from your husband’s mother and seek to please your husband; perhaps Allaah will create love and compassion between you and her. Seek the help of Allaah to fulfil your husband’s rights and to be patient in putting up with difficulties, and expect ease after hardship, and relief after difficulty.
For reasons why the husband’s mother may not like the wife, and ways of dealing with the problems that result from that, please see the answer to question no. 84036.
And Allaah knows best.
Islam Q&A
Tuesday, July 8, 2008
Women giving a false excuse for not praying
Q) In some schools the girls are obliged to pray in jamaa’ah and they allow the girls who have their period to sit in a special place. Some of the girls – may Allaah guide them – tells lies to the supervisors and claim that they have their period, and so they do not pray for as long as a period would normally last, then when their period really does come they stand and pray with the others, fearing that they will be caught out. What is the ruling in their case? Please explain.
A) Praise be to Allaah.
What they are doing is not permissible, firstly because it is an obvious lie by which they are claiming to have an excuse. Secondly, they are failing to pray, whether they are not praying at all, or they are delaying the prayer until after the proper time, or failing to pray with the congregation of women. Thirdly, they are praying after that, at the time when they really do have their period. You have to advise them, remind them, exhort them, and explain to them the sin of lying and the punishment for delaying the prayer beyond the proper time, because Allaah says (interpretation of the meaning):
“So woe unto those performers of Salaah (prayers) (hypocrites),
Those who delay their Salaah (prayer from their stated fixed times)”
[al-Maa’oon 107:5]
Any girl who is found out to have delayed her prayer and prayed when she was menstruating should be punished in a manner that will deter her and make her give up these actions which are denounced by Islam. And Allaah knows best.
Dictated by Shaykh ‘Abd-Allaah ibn Jibreem in Silsilat al-Fataawa al-Shar’iyyah, part 1, p. 99
A) Praise be to Allaah.
What they are doing is not permissible, firstly because it is an obvious lie by which they are claiming to have an excuse. Secondly, they are failing to pray, whether they are not praying at all, or they are delaying the prayer until after the proper time, or failing to pray with the congregation of women. Thirdly, they are praying after that, at the time when they really do have their period. You have to advise them, remind them, exhort them, and explain to them the sin of lying and the punishment for delaying the prayer beyond the proper time, because Allaah says (interpretation of the meaning):
“So woe unto those performers of Salaah (prayers) (hypocrites),
Those who delay their Salaah (prayer from their stated fixed times)”
[al-Maa’oon 107:5]
Any girl who is found out to have delayed her prayer and prayed when she was menstruating should be punished in a manner that will deter her and make her give up these actions which are denounced by Islam. And Allaah knows best.
Dictated by Shaykh ‘Abd-Allaah ibn Jibreem in Silsilat al-Fataawa al-Shar’iyyah, part 1, p. 99
Ruling on wearing a necklace with a picture of al-Masjid al-Aqsa or the Ka’bah
Q) Is it permissible for me to buy a necklace with a picture of al-Masjid al-Aqsa or the holy Ka’bah?
A) Praise be to Allaah.
There is nothing wrong with wearing a necklace on which is a picture of al-Masjid al-Aqsa or the holy Ka’bah, unless it has the name of Allaah or anything from the Qur’aan engraved on it, in which case it is not allowed to wear it because it is disrespectful, or the aim in wearing it is to seek blessing from the picture of these places that are venerated by Muslims. In that case it is not permissible to wear it.
See also question no. 91370.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
There is nothing wrong with wearing a necklace on which is a picture of al-Masjid al-Aqsa or the holy Ka’bah, unless it has the name of Allaah or anything from the Qur’aan engraved on it, in which case it is not allowed to wear it because it is disrespectful, or the aim in wearing it is to seek blessing from the picture of these places that are venerated by Muslims. In that case it is not permissible to wear it.
See also question no. 91370.
And Allaah knows best.
Islam Q&A
Wearing gold on which Aayat al-Kursiy is engraved or which is in the shape of an eye or hand
Q) Many people give as a gift a piece of gold on which is engraved Aayat al-Kursiy or the name of Allaah or the phrase “Allaah jalla jalaaluhu”, or another type which is in the form of a hand, eye or heart, or which contains blue beads. My question is: which of these are haraam, and why? What should the Muslim do if he is given such items as a gift?
A) Praise be to Allaah.
Firstly:
It is not prescribed to write Aayat al-Kursiy or the name of Allaah on pieces of gold that are to be worn, because that is a kind of disrespect. It may also be an imitation of the Jews and Christians who hang up or wear things that they revere, such as the cross etc.
There is a concession allowing writing names on rings, even if the name includes the name of Allaah, such as Abd-Allaah or ‘Abd al-Rahmaan. Similarly there is nothing wrong with writing useful words on a ring even if they include the name of Allaah, such as al-hamdu Lillah (praise be to Allaah), tawakkaltu ‘ala Allaah (I put my trust in Allaah) etc. Many such reports have been narrated from the Sahaabah and Taabi’een. Some examples have been mentioned in the answer to question no 68805
The Standing Committee for Issuing Fatwas was asked: We sell hearts in which the name of Allaah is written, which are bought by Arabs and non-Arabs of every kind. We may tell the Arabs that it is haraam to take them into the toilet. Please advise us on the ruling on selling them.
They replied: Selling jewellery on which the name of Allaah is written is not permissible, unless it is erased from it. A similar question was submitted to the Committee which they answered in Fatwa no. 2077, the text of which is as follows:
We attach with out letter some gold jewellery on which is written the name of Allaah. This jewellery is used by our Muslim women as an adornment only. A while ago our brothers in the Committee for the Enjoining of Virtue and Elimination of Vice (enjoining what is good and forbidding what is evil) told us that using this jewellery is haraam, because the name of Allaah is written on it. We tell you that this jewellery is only used by Muslims as an adornment, unlike the women of the Jews and Christians, as the Christians wear jewellery on which there are pictures of the cross and images of idols, and the Jews wear jewellery on which there are pictures of the star of David. We hope that you can explain this issue.
They replied as follows: Since this jewellery has the name of Allaah written on it and is intended for Muslim women to wear around their necks, as Christian women wear a cross and Jewish women wear a star of David, and since things on which the name of Allaah is written may be worn to ward off harm or bring benefits, or for other purposes, and wearing it may expose it to disrespect such as if a person sleeps in it and rolls on top of it, or wears it in places where it is makrooh to take anything in which is written the words of Allaah or the name of Allaah, the committee thinks that it is not permissible to use this jewellery on which the name of Allaah is written, so as to avoid imitation of the Christians and Jews whom the Muslims are forbidden to imitate, and so as to block the means that may lead to evil, and so as to protect the name of Allaah from disrespect, and because of the general meaning of the prohibition on wearing amulets. End quote from Fataawa al-Lajnah al-Daa’imah (13/473)
Secondly:
There is nothing wrong with wearing gold in the shape of a heart, but if it is in the shape of a hand or eye, or it contains blue beads, then it should not be worn, because they wear these things or hang them up in the belief that they ward off the evil eye or bring good luck. Even if a Muslim does not wear them on the basis of such corrupt beliefs, he still should not wear them, because by doing so he is imitating those who wear them for these reasons, and that may lead people to think badly of him, as they will think that he is wearing it to ward off the evil eye. So it is not permissible to wear them in that case. This comes under the heading of wearing amulets, which is forbidden.
Ahmad (17458) narrated from ‘Uqbah ibn ‘Aamir al-Juhani (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever wears an amulet has associated something with Allaah (shirk).” Classed as saheeh by al-Albaani in Saheeh al-Jaami’.
Ahmad also narrated (17440) that ‘Uqbah ibn ‘Aamir (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever wears an amulet, may Allaah not fulfil his need, and whoever wears a sea-shell, may Allaah not give him peace.” Classed as hasan by Shu’ayb al-Arna’oot in Tahqeeq al-Musnad.
An amulet is something that is worn to ward off the evil eye and protect against disaster.
Al-Khattaabi (may Allaah have mercy on him) said: An amulet is a bead that they used to wear in the belief that it could ward off disaster.
Al-Baghawi (may Allaah have mercy on him) said: Amulets are beads that the Arabs used to put on their children to protect them against the evil eye. This was declared false by sharee’ah. See: al-Ta’reefaat al-I’tiqaadiyyah, p. 121.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: Sea-shells were taken from the sea and worn to ward off the evil eye. They say that if a person wears this shell he will not be affected by the evil eye or by the jinn.
With regard to the phrase “may Allaah not give him peace” it was said that it means, may Allaah not give him tranquility, and the opposite of tranquillity is anxiety and grief.
And it was said: May Allaah not let him achieve any good, thus he is given the opposite of what he was asking for..
The phrase “has associated something with Allaah (shirk)” refers to major shirk, if he believes that the amulet itself bring benefits or wards off harm without the command of Allaah. Otherwise it is minor shirk.
End quote from al-Qawl al-Mufeed Sharh Kitaab al-Tawheed (1/189).
Whoever is given a gold item of this type should not wear it. He may sell it but he should erase some of its markings before selling it so that it cannot be worn, and has to be melted down and made into something new.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Firstly:
It is not prescribed to write Aayat al-Kursiy or the name of Allaah on pieces of gold that are to be worn, because that is a kind of disrespect. It may also be an imitation of the Jews and Christians who hang up or wear things that they revere, such as the cross etc.
There is a concession allowing writing names on rings, even if the name includes the name of Allaah, such as Abd-Allaah or ‘Abd al-Rahmaan. Similarly there is nothing wrong with writing useful words on a ring even if they include the name of Allaah, such as al-hamdu Lillah (praise be to Allaah), tawakkaltu ‘ala Allaah (I put my trust in Allaah) etc. Many such reports have been narrated from the Sahaabah and Taabi’een. Some examples have been mentioned in the answer to question no 68805
The Standing Committee for Issuing Fatwas was asked: We sell hearts in which the name of Allaah is written, which are bought by Arabs and non-Arabs of every kind. We may tell the Arabs that it is haraam to take them into the toilet. Please advise us on the ruling on selling them.
They replied: Selling jewellery on which the name of Allaah is written is not permissible, unless it is erased from it. A similar question was submitted to the Committee which they answered in Fatwa no. 2077, the text of which is as follows:
We attach with out letter some gold jewellery on which is written the name of Allaah. This jewellery is used by our Muslim women as an adornment only. A while ago our brothers in the Committee for the Enjoining of Virtue and Elimination of Vice (enjoining what is good and forbidding what is evil) told us that using this jewellery is haraam, because the name of Allaah is written on it. We tell you that this jewellery is only used by Muslims as an adornment, unlike the women of the Jews and Christians, as the Christians wear jewellery on which there are pictures of the cross and images of idols, and the Jews wear jewellery on which there are pictures of the star of David. We hope that you can explain this issue.
They replied as follows: Since this jewellery has the name of Allaah written on it and is intended for Muslim women to wear around their necks, as Christian women wear a cross and Jewish women wear a star of David, and since things on which the name of Allaah is written may be worn to ward off harm or bring benefits, or for other purposes, and wearing it may expose it to disrespect such as if a person sleeps in it and rolls on top of it, or wears it in places where it is makrooh to take anything in which is written the words of Allaah or the name of Allaah, the committee thinks that it is not permissible to use this jewellery on which the name of Allaah is written, so as to avoid imitation of the Christians and Jews whom the Muslims are forbidden to imitate, and so as to block the means that may lead to evil, and so as to protect the name of Allaah from disrespect, and because of the general meaning of the prohibition on wearing amulets. End quote from Fataawa al-Lajnah al-Daa’imah (13/473)
Secondly:
There is nothing wrong with wearing gold in the shape of a heart, but if it is in the shape of a hand or eye, or it contains blue beads, then it should not be worn, because they wear these things or hang them up in the belief that they ward off the evil eye or bring good luck. Even if a Muslim does not wear them on the basis of such corrupt beliefs, he still should not wear them, because by doing so he is imitating those who wear them for these reasons, and that may lead people to think badly of him, as they will think that he is wearing it to ward off the evil eye. So it is not permissible to wear them in that case. This comes under the heading of wearing amulets, which is forbidden.
Ahmad (17458) narrated from ‘Uqbah ibn ‘Aamir al-Juhani (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever wears an amulet has associated something with Allaah (shirk).” Classed as saheeh by al-Albaani in Saheeh al-Jaami’.
Ahmad also narrated (17440) that ‘Uqbah ibn ‘Aamir (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever wears an amulet, may Allaah not fulfil his need, and whoever wears a sea-shell, may Allaah not give him peace.” Classed as hasan by Shu’ayb al-Arna’oot in Tahqeeq al-Musnad.
An amulet is something that is worn to ward off the evil eye and protect against disaster.
Al-Khattaabi (may Allaah have mercy on him) said: An amulet is a bead that they used to wear in the belief that it could ward off disaster.
Al-Baghawi (may Allaah have mercy on him) said: Amulets are beads that the Arabs used to put on their children to protect them against the evil eye. This was declared false by sharee’ah. See: al-Ta’reefaat al-I’tiqaadiyyah, p. 121.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: Sea-shells were taken from the sea and worn to ward off the evil eye. They say that if a person wears this shell he will not be affected by the evil eye or by the jinn.
With regard to the phrase “may Allaah not give him peace” it was said that it means, may Allaah not give him tranquility, and the opposite of tranquillity is anxiety and grief.
And it was said: May Allaah not let him achieve any good, thus he is given the opposite of what he was asking for..
The phrase “has associated something with Allaah (shirk)” refers to major shirk, if he believes that the amulet itself bring benefits or wards off harm without the command of Allaah. Otherwise it is minor shirk.
End quote from al-Qawl al-Mufeed Sharh Kitaab al-Tawheed (1/189).
Whoever is given a gold item of this type should not wear it. He may sell it but he should erase some of its markings before selling it so that it cannot be worn, and has to be melted down and made into something new.
And Allaah knows best.
Islam Q&A
How should they deal with a relative of theirs who steals and consumes wealth unlawfully?
Q) I am asking about the ruling on a woman staying with her husband who borrows money from others and does not pay it back or even apologize. He uses this borrowed money in projects with others and uses it for his own matters. This problem developed even to the worst; he started stealing from others directly from their pockets or making a copy of someone’s keys and stealing their valuable things.
This man unfortunately deceives his wife and lies to her by saying that he repented while he still is doing the same evil actions. What should we, his relatives, do? We suffered a lot from his fraud and theft of our possessions. What should his wife, our sister, do? She refuses to leave him justifying this by saying that he is repenting and still is saying that there is no God but Allah.
A) Praise be to Allaah.
Firstly:
Stealing, embezzling and consuming people’s wealth unlawfully are all haraam actions, as is well known. Stealing is a major sin because of the stern warning that is narrated concerning it. al-Bukhaari (6783) and Muslim (1687) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “May Allaah curse the thief, for he steals an egg and his hand is cut off, or he steals a rope and his hand is cut off.”
And Allaah says (interpretation of the meaning):
“And (as for) the male thief and the female thief, cut off (from the wrist joint) their (right) hands as a recompense for that which they committed, a punishment by way of example from Allaah. And Allaah is All‑Powerful, All‑Wise”
[al-Maa’idah 5:38]
What the one who commits such actions must do is repent to Allaah from that, and return the property to its owners; his repentance is not complete unless he does that, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever has done some wrong to his brother, let him seek his forgiveness today before there is no dinar or dirham, when if he has some righteous deeds (to his credit), some of his hasanaat (good deeds) will be taken in proportion to his wrongdoing, and if he has no hasanaat some of the sayi’aat (bad deeds) of the one whom he wronged will be taken and added to his burden.”
Narrated by al-Bukhaari (6534).
Secondly:
The one who knows about this man’s situation must advise him and explain to him the abhorrence of his actions, and he should not despair of his repentance and being guided. He should also warn those who have been deceived by him and want to deal with him in business and the like. He should do that on the basis of sincerity and wanting to do good, not on the basis of condemning or putting him down.
With regard to his wife, in addition to the above, she must also beware of consuming the haraam wealth that her husband acquires, because the Prophet (peace and blessings of Allaah be upon him) said: “Every body that is nourished from haraam wealth, the Fire is more befitting for it.” Narrated by al-Tabaraani and Abu Na’eem from Abu Bakr; classed as saheeh by al-Albaani in Saheeh al-Jaami’ no. 4519
If she knows that some of the wealth is stolen or plundered, it is not permissible for her to benefit from it.
We ask Allaah to set our affairs and those of the Muslims straight.
And Allaah knows best.
Islam Q&A
This man unfortunately deceives his wife and lies to her by saying that he repented while he still is doing the same evil actions. What should we, his relatives, do? We suffered a lot from his fraud and theft of our possessions. What should his wife, our sister, do? She refuses to leave him justifying this by saying that he is repenting and still is saying that there is no God but Allah.
A) Praise be to Allaah.
Firstly:
Stealing, embezzling and consuming people’s wealth unlawfully are all haraam actions, as is well known. Stealing is a major sin because of the stern warning that is narrated concerning it. al-Bukhaari (6783) and Muslim (1687) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “May Allaah curse the thief, for he steals an egg and his hand is cut off, or he steals a rope and his hand is cut off.”
And Allaah says (interpretation of the meaning):
“And (as for) the male thief and the female thief, cut off (from the wrist joint) their (right) hands as a recompense for that which they committed, a punishment by way of example from Allaah. And Allaah is All‑Powerful, All‑Wise”
[al-Maa’idah 5:38]
What the one who commits such actions must do is repent to Allaah from that, and return the property to its owners; his repentance is not complete unless he does that, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever has done some wrong to his brother, let him seek his forgiveness today before there is no dinar or dirham, when if he has some righteous deeds (to his credit), some of his hasanaat (good deeds) will be taken in proportion to his wrongdoing, and if he has no hasanaat some of the sayi’aat (bad deeds) of the one whom he wronged will be taken and added to his burden.”
Narrated by al-Bukhaari (6534).
Secondly:
The one who knows about this man’s situation must advise him and explain to him the abhorrence of his actions, and he should not despair of his repentance and being guided. He should also warn those who have been deceived by him and want to deal with him in business and the like. He should do that on the basis of sincerity and wanting to do good, not on the basis of condemning or putting him down.
With regard to his wife, in addition to the above, she must also beware of consuming the haraam wealth that her husband acquires, because the Prophet (peace and blessings of Allaah be upon him) said: “Every body that is nourished from haraam wealth, the Fire is more befitting for it.” Narrated by al-Tabaraani and Abu Na’eem from Abu Bakr; classed as saheeh by al-Albaani in Saheeh al-Jaami’ no. 4519
If she knows that some of the wealth is stolen or plundered, it is not permissible for her to benefit from it.
We ask Allaah to set our affairs and those of the Muslims straight.
And Allaah knows best.
Islam Q&A
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