Q) After reciting soorah Faatihah in each rakaat is it permissible to recite only part of one long soorah instead of a whole one so that a few long soorahs are completed during the whole prayer instead of many short soorahs?
A) Praise be to Allaah.
Yes, it is permissible to recite part of a long soorah in prayer, instead of reciting a complete short soorah, But it is better to recite a complete soorah in each rak’ah. This is what the Prophet (peace and blessings of Allaah be upon him) usually did. Al-Bukhaari (762) and Muslim (451) narrated that Abu Qutaadah said: “The Prophet (peace and blessings of Allaah be upon him) used to recite al-Faatihah and another soorah in the first two rak’ahs of Zuhr and ‘Asr.” This hadeeth indicates that “reciting a short soorah in full is better than reciting an equal part of a longer soorah.” (Sharh Muslim by al-Nawawi (4/174). The words of Abu Qutaadah - “The Prophet (peace and blessings of Allaah be upon him) used to recite…” indicate that the Prophet (peace and blessings of Allaah be upon him) persisted in doing that, or that this is what he usually did. Fath al-Baari, 2/244.
It was narrated that the Prophet (peace and blessings of Allaah be upon him) recited certain soorahs in certain prayers. Muslim (727) narrated that Ibn ‘Abbaas said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite ‘Say (O Muslims): “We believe in Allaah and that which has been sent down to us…’ [al-Baqarah 2:136 – interpretation of the meaning] and ‘Come to a word that is just between us and you…’ [Aal ‘Imraan 3:64 – interpretation of the meaning] in the two rak’ahs of Fajr prayer.” This hadeeth indicates that it is permissible to recite part of a soorah in a rak’ah. Nayl al-Awtaar, 2/255
Ibn al-Qayyim (may Allaah have mercy on him) said: “The Prophet (peace and blessings of Allaah be upon him) taught us to recite a complete soorah, and sometimes he would recite a complete soorah over the two rak’ahs; or he would recite the first part of a soorah. As for reciting the last part of a soorah, or the middle part of a soorah, it was not narrated that he did that; and as for reciting two soorahs in one rak’ah, he would do that in naafil prayers, but it was not narrated that he did that in fard prayers. The hadeeth of Ibn Mas’ood (may Allaah be pleased with him), “I know the pairs of soorahs that the Messenger of Allaah (peace and blessings of Allaah be upon him) would recite in one rak’ah. He would recite Soorat al-Rahmaan and Soorat al-Najm in one rak’ah, or Soorat al-Qamar and Soorat al-Haaqqah in one rak’ah, or Soorat al-Toor and Soorat al-Dhaariyaat in one rak’ah, or Soorat al-Waaqi’ah and Soorat al-Qalam in one rak’ah.” This hadeeth indicates that the Prophet (peace and blessings of Allaah be upon him) did that, but it does not specify whether he did it in fard (obligatory) prayers or naafil (supererogatory) prayers. The hadeeth may mean either. As for reciting one soorah in two rak’ahs, he used to do that rarely. Abu Dawood narrated from a man from Juhaynah that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) reciting Soorat al-Zalzalah in two rak’ahs of Fajr prayer, and he said: “I do not know whether the Messenger of Allaah (peace and blessings of Allaah be upon him) forgot or did he do that deliberately?” (Zaad al-Ma’aad, 1/214-215).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: “There is nothing wrong with a man reciting one verse from a soorah in an obligatory prayer or in a naafil prayer. This may be understood from the aayah (interpretation of the meaning):
‘So, recite you of the Qur’aan as much as may be easy for you’
[al-Muzzammil 73:20]
But the Sunnah – which is preferable – is to recite a soorah, and the best is to recite one soorah in each rak’ah. If that is too difficult then it is acceptable to divide the soorah between the two rak’ahs.” (al-Sharh al-Mumti’, 3/104).
May Allaah help us all to acquire useful knowledge and to do righteous deeds.
And Allaah knows best. May Allaah bless our Prophet Muhammad.
Sheikh Muhammed Salih Al-Munajjid
Monday, July 14, 2008
She cannot leave her husband who does not pray
Q) My problem is my husband. He does not pray and he drinks, and I have the feeling that he is having an affair. Sometimes he travels on his own or I find pictures of him with a girl, and he tells me that he married her on one of his trips, and I believe that he is telling the truth. After a while he said that he has divorced her because the distance was too great and he couldn’t afford it. A while after that I found a negative which is clearly a picture of him with the girl but he made some excuse. The point is that I cannot leave him because we have two children and for other reasons which I believe are because of me. When I married him, about eight years ago, he was not like that, but sex was extremely important to him and I was circumcised so it took me a long time to respond to him… Now I want to make the most of this blessed month [Ramadaan] to try to guide him. I hope that you can advise me of the steps I may take especially if there are any practical ways, because speaking to him doesn’t do any good. I have tried that and it was no use. May Allaah reward you with good.?
A) Praise be to Allaah.
If your husband does not pray, then it is not permissible for you to stay married to him or to let him be intimate with you. That could be a means of guiding him, but you have to stay away from him because of his not praying. As for the ways by means of which you can try to guide him, there are many such ways, such as bringing home some tapes which speak of matters that are of concern to him, such as reminders of how quickly this life passes, the transient nature of this world, its insignificance, the dangers of following one’s whims and desires and how that leads to a bad end, reminders of death, the resurrection, Paradise and Hell, the blessings of obeying Allaah, the bad consequences of disobeying Him, the peace of mind that comes from obeying Allaah, and the sense of alienation felt by sinners. You could also put him in touch with some daa’iyahs and good people and the imaam of a mosque, and let them visit him, and try to get him to make friends with some righteous people who can help him and encourage him to do good, and explain to him the dangers of keeping company with bad people, etc.
Shaykh Sa’d al-Humayd.
A) Praise be to Allaah.
If your husband does not pray, then it is not permissible for you to stay married to him or to let him be intimate with you. That could be a means of guiding him, but you have to stay away from him because of his not praying. As for the ways by means of which you can try to guide him, there are many such ways, such as bringing home some tapes which speak of matters that are of concern to him, such as reminders of how quickly this life passes, the transient nature of this world, its insignificance, the dangers of following one’s whims and desires and how that leads to a bad end, reminders of death, the resurrection, Paradise and Hell, the blessings of obeying Allaah, the bad consequences of disobeying Him, the peace of mind that comes from obeying Allaah, and the sense of alienation felt by sinners. You could also put him in touch with some daa’iyahs and good people and the imaam of a mosque, and let them visit him, and try to get him to make friends with some righteous people who can help him and encourage him to do good, and explain to him the dangers of keeping company with bad people, etc.
Shaykh Sa’d al-Humayd.
Ruling on working in an Islamic nasheed group
Q) I have been offered a job in an Islamic nasheed group (performing at weddings and so on). What should I do? I am desperately in need of work.
A) Praise be to Allaah.
It is permissible to work in an Islamic nasheed group, if the work is free of anything that is contrary to sharee’ah and adheres to the following guidelines:
-1-
The anaasheed should be performed in front of men only; it is not permissible to perform in the presence of women, because of the prohibition on mixing, and because of the evil and corruption to which that may lead.
-2-
The songs should contain permissible words only, free from any shameless or licentious content.
-3-
The anaasheed should not be accompanied by any musical instruments or tablah drums or daffs, because of the prohibition on using musical instruments and the prohibition on using the daff for men, according to the more correct opinion. See question no. 5000, 5011, 20406 and 9290.
-4-
The anaasheed should not be accompanied by any sound effects that resemble musical instruments, whether they are done on the computer or otherwise.
Shaykh al-Albaani (may Allaah have mercy on him) said:
There may be another sin involved in that [i.e., nasheeds], which is that they may be performed in the manner of immoral songs and performed according to the rules of eastern or western music which makes the listeners enjoy it and makes them dance and behave in a foolish manner. So the aim becomes the tune and the enjoyment thereof, and not nasheed per se. This is a new error, and it is an imitation of the kuffaar and immoral people. That may lead to a further error, which is imitating them in turning away from the Qur’aan and forsaking it, and being included in the general meaning of the complaint of the Prophet (peace and blessings of Allaah be upon him), as Allaah says (interpretation of the meaning): “And the Messenger (Muhammad صلى الله عليه وسلم) will say: ‘O my Lord! Verily, my people deserted this Qur’aan (neither listened to it nor acted on its laws and teachings)’” [al-Furqaan 25:30]. End quote from Tahreem Alaat al-Tarb (p. 181).
It is well known that Islam forbids listening to musical instruments because of the effect that musical instruments have on the heart, which may be affected by hypocrisy and forsaking the word of Allaah, so that it finds no pleasure except in these songs. It is well known that some of these sound effects have a worse effect than musical instruments, and their effect on the listener, even if it is no greater than the effect of musical instruments, is no less either. It is impossible that Islam would forbid anything because of its corrupting effects then permit something that is similar to it or worse than it.
If the sound effects have a sound that is similar to that of musical instruments, then the ruling on them is the same as the ruling on musical instruments, i.e., they are haraam.
-5-
Pictures of the munshids (“singers”) should not be put on the covers of their tapes, in an imitation of the evildoing of pop singers.
See the answer to question no. 91142.
If the work of this group is free of these haraam issues, then there is nothing wrong with you working with them.
You should remember that there are many ways of earning provision, but the matter needs effort and hard work. Seek the help of Allaah and do not feel helpless, and do not let the desire to hasten provision make you seek it by disobeying Allaah. The Prophet (peace and blessings of Allaah be upon him) said: “The Holy Spirit (Jibreel) has inspired to me that no soul will die until it has completed its appointed term and received its provision in full, so fear Allaah and do not be desperate in seeking provision, and no one of you should be temped to seek provision by means of committing sin if it is slow in coming to him, for that which is with Allaah can only be attained by obeying Him.” Narrated by Abu Na’eem in al-Hilyah from the hadeeth of Abu Umaamah; classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 2085.
We ask Allaah to make things easy for you and to bless you with good provision.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
It is permissible to work in an Islamic nasheed group, if the work is free of anything that is contrary to sharee’ah and adheres to the following guidelines:
-1-
The anaasheed should be performed in front of men only; it is not permissible to perform in the presence of women, because of the prohibition on mixing, and because of the evil and corruption to which that may lead.
-2-
The songs should contain permissible words only, free from any shameless or licentious content.
-3-
The anaasheed should not be accompanied by any musical instruments or tablah drums or daffs, because of the prohibition on using musical instruments and the prohibition on using the daff for men, according to the more correct opinion. See question no. 5000, 5011, 20406 and 9290.
-4-
The anaasheed should not be accompanied by any sound effects that resemble musical instruments, whether they are done on the computer or otherwise.
Shaykh al-Albaani (may Allaah have mercy on him) said:
There may be another sin involved in that [i.e., nasheeds], which is that they may be performed in the manner of immoral songs and performed according to the rules of eastern or western music which makes the listeners enjoy it and makes them dance and behave in a foolish manner. So the aim becomes the tune and the enjoyment thereof, and not nasheed per se. This is a new error, and it is an imitation of the kuffaar and immoral people. That may lead to a further error, which is imitating them in turning away from the Qur’aan and forsaking it, and being included in the general meaning of the complaint of the Prophet (peace and blessings of Allaah be upon him), as Allaah says (interpretation of the meaning): “And the Messenger (Muhammad صلى الله عليه وسلم) will say: ‘O my Lord! Verily, my people deserted this Qur’aan (neither listened to it nor acted on its laws and teachings)’” [al-Furqaan 25:30]. End quote from Tahreem Alaat al-Tarb (p. 181).
It is well known that Islam forbids listening to musical instruments because of the effect that musical instruments have on the heart, which may be affected by hypocrisy and forsaking the word of Allaah, so that it finds no pleasure except in these songs. It is well known that some of these sound effects have a worse effect than musical instruments, and their effect on the listener, even if it is no greater than the effect of musical instruments, is no less either. It is impossible that Islam would forbid anything because of its corrupting effects then permit something that is similar to it or worse than it.
If the sound effects have a sound that is similar to that of musical instruments, then the ruling on them is the same as the ruling on musical instruments, i.e., they are haraam.
-5-
Pictures of the munshids (“singers”) should not be put on the covers of their tapes, in an imitation of the evildoing of pop singers.
See the answer to question no. 91142.
If the work of this group is free of these haraam issues, then there is nothing wrong with you working with them.
You should remember that there are many ways of earning provision, but the matter needs effort and hard work. Seek the help of Allaah and do not feel helpless, and do not let the desire to hasten provision make you seek it by disobeying Allaah. The Prophet (peace and blessings of Allaah be upon him) said: “The Holy Spirit (Jibreel) has inspired to me that no soul will die until it has completed its appointed term and received its provision in full, so fear Allaah and do not be desperate in seeking provision, and no one of you should be temped to seek provision by means of committing sin if it is slow in coming to him, for that which is with Allaah can only be attained by obeying Him.” Narrated by Abu Na’eem in al-Hilyah from the hadeeth of Abu Umaamah; classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 2085.
We ask Allaah to make things easy for you and to bless you with good provision.
And Allaah knows best.
Islam Q&A
It is not permissible to keep embryos or fertilized eggs
Q) I married 11 years ago. We have problems regarding having children, Allah has blessed us with a daughter through IVF. We recently contacted the doctor and he told us about a new technology known as freezing the fertilized eggs and using them months or years later, the doctors puts it back into the womb. Is this halal or haram (freezing the fertilized eggs)?
A) Praise be to Allaah.
Firstly:
There are different kinds of fertilization, some of which are halaal and some are haraam. The halaal types include:
(i) Where the sperm is taken from the husband and the egg from his wife, and fertilization is done externally, then the embryo is implanted in the wife’s uterus.
(ii) Where the husband’s sperm is taken and injected into the wife’s vagina or uterus to fertilize the egg internally.
The Islamic Fiqh Council has stated that this is permissible. See the text of their statement in the answer to question no. 23104.
Secondly:
It is not permissible to keep eggs or embryos, and the fertilization of eggs must be limited to the required number so as to avoid having an excess of fertilized eggs. If there is an excess of fertilized eggs, they should be left without any care to die naturally.
That is because keeping embryos or eggs may lead to them being mixed with others as time goes by, either by mistake or deliberately, as has happened in many cases. Some of them may be taken and placed in the uterus of another woman, which leads to confusion of lineages, which is a serious evil which outweighs the interests which the couple may think are served by keeping embryos to save money and use for fertilization later on.
The Islamic Fiqh Council belonging to the Organization of the Islamic Conference has issued a statement on this matter. The text follows:
1- In the light of what has happened of the possibility of keeping unfertilized eggs to be used later on, when fertilizing eggs it must be limited to the required number for implantation each time, to avoid an excess of fertilized eggs.
2- If there are any extra fertilized eggs – for any reason – they should be left without medical care until they die naturally.
3- It is haraam to use fertilized eggs in another woman, and sufficient precautions must be taken to prevent using fertilized eggs for an illegitimate pregnancy. End quote from Majallat Majma’ al-Fiqh al-Islami, issue no. 7, vol. 3, p. 563.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Firstly:
There are different kinds of fertilization, some of which are halaal and some are haraam. The halaal types include:
(i) Where the sperm is taken from the husband and the egg from his wife, and fertilization is done externally, then the embryo is implanted in the wife’s uterus.
(ii) Where the husband’s sperm is taken and injected into the wife’s vagina or uterus to fertilize the egg internally.
The Islamic Fiqh Council has stated that this is permissible. See the text of their statement in the answer to question no. 23104.
Secondly:
It is not permissible to keep eggs or embryos, and the fertilization of eggs must be limited to the required number so as to avoid having an excess of fertilized eggs. If there is an excess of fertilized eggs, they should be left without any care to die naturally.
That is because keeping embryos or eggs may lead to them being mixed with others as time goes by, either by mistake or deliberately, as has happened in many cases. Some of them may be taken and placed in the uterus of another woman, which leads to confusion of lineages, which is a serious evil which outweighs the interests which the couple may think are served by keeping embryos to save money and use for fertilization later on.
The Islamic Fiqh Council belonging to the Organization of the Islamic Conference has issued a statement on this matter. The text follows:
1- In the light of what has happened of the possibility of keeping unfertilized eggs to be used later on, when fertilizing eggs it must be limited to the required number for implantation each time, to avoid an excess of fertilized eggs.
2- If there are any extra fertilized eggs – for any reason – they should be left without medical care until they die naturally.
3- It is haraam to use fertilized eggs in another woman, and sufficient precautions must be taken to prevent using fertilized eggs for an illegitimate pregnancy. End quote from Majallat Majma’ al-Fiqh al-Islami, issue no. 7, vol. 3, p. 563.
And Allaah knows best.
Islam Q&A
Sunday, July 13, 2008
Muslim woman’s hijaab in front of kaafir women
Q) What are the things that a Muslim woman may uncover in front of a kaafir woman, such as a Buddhist woman for example? Is it true that she is not allowed to uncover her face?
A) Praise be to Allaah.
The correct view is that a woman may uncover what is above the navel and what is below the knees in front of another woman, whether she is a Muslim or a kaafir. As for the area between the navel and the knees, this is ‘awrah and is to be covered in front of everyone. No woman should see this area of another woman, whether she is Muslim or non-Muslim, related to her or not related; the same applies to the ‘awrah among men (i.e., no man should see the ‘awrah of another man). A woman may see the chest, head, shins, etc., of another woman; similarly a man may see the chest, shins, and head of another man. With regard to the view of some scholars, that a believing woman should not uncover in front of a kaafir woman, this view is superceded by the more correct of the two scholarly views, because at the time of the Prophet (peace and blessings of Allaah be upon him), Jewish women and also idol-worshipping women used to enter upon the wives of the Prophet (peace and blessings of Allaah be upon him) for various reasons; it is not narrated that they used to wear hijaab in front of them, and they are the best and most pious of women.
Shaykh Ibn Baaz, in al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah, part 3, p. 830
A) Praise be to Allaah.
The correct view is that a woman may uncover what is above the navel and what is below the knees in front of another woman, whether she is a Muslim or a kaafir. As for the area between the navel and the knees, this is ‘awrah and is to be covered in front of everyone. No woman should see this area of another woman, whether she is Muslim or non-Muslim, related to her or not related; the same applies to the ‘awrah among men (i.e., no man should see the ‘awrah of another man). A woman may see the chest, head, shins, etc., of another woman; similarly a man may see the chest, shins, and head of another man. With regard to the view of some scholars, that a believing woman should not uncover in front of a kaafir woman, this view is superceded by the more correct of the two scholarly views, because at the time of the Prophet (peace and blessings of Allaah be upon him), Jewish women and also idol-worshipping women used to enter upon the wives of the Prophet (peace and blessings of Allaah be upon him) for various reasons; it is not narrated that they used to wear hijaab in front of them, and they are the best and most pious of women.
Shaykh Ibn Baaz, in al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah, part 3, p. 830
He bequeathed one-third of his wealth to his daughters as a punishment to his son for taking all the money
Q) One year before my father died, he gave to each of us – three daughters and one son – the papers pertaining to the accounts where he had deposited the money he had been saving for us; he had suffered a great deal during the years he was working abroad to save this money for us and provide us with this money. So none of us dared to withdraw any money without referring to him, out of respect for him.
Then my brother withdrew all the money in the account following an argument which arose between my brother and my sister. My father (may Allaah have mercy on him) was on the girls’ side, which made my brother (may Allaah forgive him) withdraw all the money which my father had deposited in his account then handed over the documentation. When he (my brother) found out about this will, he started court proceedings to prove the will legally invalid. When his father found out about it from the bank, he was deeply shocked, and he told him to put the money back because he needed it, as he was sick. But my brother refused to return the money, which had a bad effect on my father. My father died angry with my brother, and he had written a will leaving one-third of his money to his daughters; this will was intended as a punishment to my brother which my father wrote before he died, understanding fully what he was saying.
I myself refused to accept this will because I was not comfortable with it, and I insisted on taking only that which was due to me according to sharee’ah. I advised my sisters to ignore this will, in order to correct any mistake that my father may have made and so as to uphold good relations with my brother as Allaah enjoins upon us to do. But my many attempts did not succeed, and they went ahead and executed the will through the courts. The tears of my mother (may Allaah have mercy on her) did not succeed in deterring them from insisting on the will being executed. I also tried several times to deter my brother from entering into a dispute with my sisters in the court, in order to protect the name and reputation of our father. I asked him to consider this as a punishment in this world for what he had done to my father. But he refused to give up what he considered to be his right for any reason, and all of them accused me of not supporting the truth. I kept myself out of this dispute by appointing a lawyer to declare my objection to this matter from the outset.
I hope that you can advise me of the shar’i ruling and what my siblings’ position is according to sharee’ah. Please tell me what my duty towards them is, when they have adopted this stance towards me on this matter despite my many attempts to maintain good relations with them and honour them.
Please advise me, may Allaah reward you.
A) Praise be to Allaah.
It is unfortunate that there are many such cases among siblings, and what makes the matter even more regrettable is that the reason for this dispute is money. In fact I appreciate our sister’s good nature and wisdom, since she has preferred peace to entering into a dispute with her brother, and she has tried to contain the problem and solve it within the family. This in itself should be considered the beginning of a proper solution. As for the answer to this question, it may be answered in the following points:
Firstly:
The money which your father had saved for you and gone to great lengths for your benefit, is the due of everyone whom Allaah has decreed has a share of inheritance. Each of you has a share allotted by sharee’ah after the death of your father; none of you have the right to keep this money for himself and deny it to the rest of the heirs, because by doing so he is transgressing upon the rights of others. Allaah says (interpretation of the meaning):
“but transgress not the limits. Truly, Allaah likes not the transgressors”[al-Baqarah 2:190]
It was narrated by Abu Harrah al-Raqaashi that his paternal uncle said: “I was holding on to the reins of the she-camel of Messenger of Allaah SAWS (peace and blessings of Allaah be upon him), and the Prophet (peace and blessings of Allaah be upon him) said: “A man’s wealth is not permissible except with his consent.” (Narrated by Ahmad, 20172; classed as saheeh al-Albaani in Saheeh al-Irwaa’, 1761).
On this basis, what your brother did by taking this money is considered to be a haraam action, especially since he took the money when your father was still alive and he is not entitled to any of the money until after his father died. Indeed, after his father’s death he is not entitled to anything more than the share which Allaah has allocated to him in the laws of inheritance. So what your brother must do is to repent to Allaah and restore the rights of people.
Secondly:
The will which your father wrote was not acceptable according to sharee’ah, and it is not permissible for you to demand that it be executed, because a person who is designated as an heir according to sharee’ah cannot be given something in the will (wasiyyah). The Prophet (peace and blessings of Allaah be upon him) said: “Allaah has given each person his rights and no will can be made in favour of an heir.” (Narrated by al-Tirmidhi, 2120; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 1722), So it is not permissible for you to demand it, even if your brother has taken your money. But you may demand what Allaah has granted you in the laws of inheritance.
Thirdly:
You should continue to advise and guide them and try to bring them together as much as you can. Remember that you will be rewarded by Allaah for that. Allaah says (interpretation of the meaning):
“There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allaah’s Cause), or Ma‘roof (Islamic Monotheism and all the good and righteous deeds which Allaah has ordained), or conciliation between mankind; and he who does this, seeking the good Pleasure of Allaah, We shall give him a great reward” [al-Nisa’ 4:114]
Keep telling your sisters not to demand more than they are entitled to, and that demanding one-third is something that is not permitted. Try also to convince your brother, in a good way, to give your sisters that which is rightfully theirs, and to show mercy to his sisters after his father’s death instead of being a torment to them. You will undoubtedly face problems in doing that, but be patient. We ask Allaah to make you steadfast.
Fourthly:
If you are doing the right thing, it will not matter if people blame you or accuse you of being biased. Be steadfast in adhering to the truth. Finally, we call on all of you to fear Allaah and to ward off this scandalous dispute which does not make anyone happy apart from the Shaytaan, those in whose hearts is a disease and everyone who enjoys the troubles of others or is filled with malicious envy.
I ask Allaah to put things right between you. May Allaah bless our Prophet Muhammad.
Sheikh Muhammed Salih Al-Munajjid
Then my brother withdrew all the money in the account following an argument which arose between my brother and my sister. My father (may Allaah have mercy on him) was on the girls’ side, which made my brother (may Allaah forgive him) withdraw all the money which my father had deposited in his account then handed over the documentation. When he (my brother) found out about this will, he started court proceedings to prove the will legally invalid. When his father found out about it from the bank, he was deeply shocked, and he told him to put the money back because he needed it, as he was sick. But my brother refused to return the money, which had a bad effect on my father. My father died angry with my brother, and he had written a will leaving one-third of his money to his daughters; this will was intended as a punishment to my brother which my father wrote before he died, understanding fully what he was saying.
I myself refused to accept this will because I was not comfortable with it, and I insisted on taking only that which was due to me according to sharee’ah. I advised my sisters to ignore this will, in order to correct any mistake that my father may have made and so as to uphold good relations with my brother as Allaah enjoins upon us to do. But my many attempts did not succeed, and they went ahead and executed the will through the courts. The tears of my mother (may Allaah have mercy on her) did not succeed in deterring them from insisting on the will being executed. I also tried several times to deter my brother from entering into a dispute with my sisters in the court, in order to protect the name and reputation of our father. I asked him to consider this as a punishment in this world for what he had done to my father. But he refused to give up what he considered to be his right for any reason, and all of them accused me of not supporting the truth. I kept myself out of this dispute by appointing a lawyer to declare my objection to this matter from the outset.
I hope that you can advise me of the shar’i ruling and what my siblings’ position is according to sharee’ah. Please tell me what my duty towards them is, when they have adopted this stance towards me on this matter despite my many attempts to maintain good relations with them and honour them.
Please advise me, may Allaah reward you.
A) Praise be to Allaah.
It is unfortunate that there are many such cases among siblings, and what makes the matter even more regrettable is that the reason for this dispute is money. In fact I appreciate our sister’s good nature and wisdom, since she has preferred peace to entering into a dispute with her brother, and she has tried to contain the problem and solve it within the family. This in itself should be considered the beginning of a proper solution. As for the answer to this question, it may be answered in the following points:
Firstly:
The money which your father had saved for you and gone to great lengths for your benefit, is the due of everyone whom Allaah has decreed has a share of inheritance. Each of you has a share allotted by sharee’ah after the death of your father; none of you have the right to keep this money for himself and deny it to the rest of the heirs, because by doing so he is transgressing upon the rights of others. Allaah says (interpretation of the meaning):
“but transgress not the limits. Truly, Allaah likes not the transgressors”[al-Baqarah 2:190]
It was narrated by Abu Harrah al-Raqaashi that his paternal uncle said: “I was holding on to the reins of the she-camel of Messenger of Allaah SAWS (peace and blessings of Allaah be upon him), and the Prophet (peace and blessings of Allaah be upon him) said: “A man’s wealth is not permissible except with his consent.” (Narrated by Ahmad, 20172; classed as saheeh al-Albaani in Saheeh al-Irwaa’, 1761).
On this basis, what your brother did by taking this money is considered to be a haraam action, especially since he took the money when your father was still alive and he is not entitled to any of the money until after his father died. Indeed, after his father’s death he is not entitled to anything more than the share which Allaah has allocated to him in the laws of inheritance. So what your brother must do is to repent to Allaah and restore the rights of people.
Secondly:
The will which your father wrote was not acceptable according to sharee’ah, and it is not permissible for you to demand that it be executed, because a person who is designated as an heir according to sharee’ah cannot be given something in the will (wasiyyah). The Prophet (peace and blessings of Allaah be upon him) said: “Allaah has given each person his rights and no will can be made in favour of an heir.” (Narrated by al-Tirmidhi, 2120; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 1722), So it is not permissible for you to demand it, even if your brother has taken your money. But you may demand what Allaah has granted you in the laws of inheritance.
Thirdly:
You should continue to advise and guide them and try to bring them together as much as you can. Remember that you will be rewarded by Allaah for that. Allaah says (interpretation of the meaning):
“There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allaah’s Cause), or Ma‘roof (Islamic Monotheism and all the good and righteous deeds which Allaah has ordained), or conciliation between mankind; and he who does this, seeking the good Pleasure of Allaah, We shall give him a great reward” [al-Nisa’ 4:114]
Keep telling your sisters not to demand more than they are entitled to, and that demanding one-third is something that is not permitted. Try also to convince your brother, in a good way, to give your sisters that which is rightfully theirs, and to show mercy to his sisters after his father’s death instead of being a torment to them. You will undoubtedly face problems in doing that, but be patient. We ask Allaah to make you steadfast.
Fourthly:
If you are doing the right thing, it will not matter if people blame you or accuse you of being biased. Be steadfast in adhering to the truth. Finally, we call on all of you to fear Allaah and to ward off this scandalous dispute which does not make anyone happy apart from the Shaytaan, those in whose hearts is a disease and everyone who enjoys the troubles of others or is filled with malicious envy.
I ask Allaah to put things right between you. May Allaah bless our Prophet Muhammad.
Sheikh Muhammed Salih Al-Munajjid
She got married without writing the marriage contract – should she repeat the marriage?
Q) I have been married for a year and a half and when i got married it was to a muslim man and i became muslim after a year and a month of being married we did the marriage islamically correct ie: he asked my fathers permission and had two witnesses and he asked me what i wanted for dawry but we did not make a marriage contract do we need to make one and is the marriage valid?and also i do not have a Wali do i need one?
A) Praise be to Allaah.
Firstly:
May Allaah bless you; we congratulate you for the blessing of Islam, for it is the greatest of blessings. We also congratulate you for your marriage, and we ask Allaah to continue to bless it, and to bless you with a righteous husband and righteous offspring.
Secondly:
If the marriage was done with the agreement of your father and in the presence of two witnesses, then it is a valid marriage, and it does not matter that the marriage contract was not written down or that the mahr (dowry) was not recorded. But the marriage contract should be written down because that helps to protect people’s rights. As your marriage was done before you became Muslim, then your wali (guardian) was your father who was of the same religion as you, so if you want to write it down and document what is in the marriage contract, there is nothing wrong with that.
But now your father is not qualified to act as your guardian, because of the difference in religion. See the answer to question no. 48992.
But you do not need a wali now, because the previous marriage contract is valid, as stated above.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Firstly:
May Allaah bless you; we congratulate you for the blessing of Islam, for it is the greatest of blessings. We also congratulate you for your marriage, and we ask Allaah to continue to bless it, and to bless you with a righteous husband and righteous offspring.
Secondly:
If the marriage was done with the agreement of your father and in the presence of two witnesses, then it is a valid marriage, and it does not matter that the marriage contract was not written down or that the mahr (dowry) was not recorded. But the marriage contract should be written down because that helps to protect people’s rights. As your marriage was done before you became Muslim, then your wali (guardian) was your father who was of the same religion as you, so if you want to write it down and document what is in the marriage contract, there is nothing wrong with that.
But now your father is not qualified to act as your guardian, because of the difference in religion. See the answer to question no. 48992.
But you do not need a wali now, because the previous marriage contract is valid, as stated above.
And Allaah knows best.
Islam Q&A
The bank is offering to let him delay payment of a loan in return for some fees
Q) I borrowed an amount from a bank. The bank offers to delay the installments up to three times a year in return for extra fees to be added. Is it permissible to delay paying installments?
A) Praise be to Allaah.
A loan is a contract that is based on kindness is a kind of charitable action, and it is not permissible to stipulate that interest be paid on it, either at the beginning of the contract or when there is a delay in payment. It was a common feature of the riba of the Jaahiliyyah that if the borrower was unable to pay off, it would be said to him, “Add more and pay later” i.e., add some more money to the loan and we will give you longer to pay it back.
Ibn al-Jawzi (may Allaah have mercy on him) said: The scholars of tafseer said concerning the words of Allaah, “O you who believe! Consume not Ribaa doubled and multiplied, but fear Allaah that you may be successful” [Aal ‘Imraan 3:130]: This verse was revealed concerning the riba of the Jaahiliyyah. Sa’eed ibn Jubayr said: If one man owed another man money, when the time to pay came he would say, “Give me more time and I will pay you more money. That is what is meant by doubled and multiplied. End quote from Zaad al-Maseer (1/457).
Shaykh Muhammad al-Ameen al-Shanqeeti (may Allaah have mercy on him) said: It should be noted that the riba which all Muslims are unanimously agreed is not allowed, and no one differed concerning that is the riba of the Jaahiliyyah, which is where the lender would give the borrower more time to pay in return for the latter increasing the amount to be repaid. End quote.
The scholars are unanimously agreed that every loan in which it is stipulated that more be paid is riba.
Ibn Qudaamah (may Allaah have mercy on him) said every loan in which it is stipulated that more be paid is haraam, with no difference of scholarly opinion. Ibn al-Mundhir said: They are unanimously agreed that if the lender stipulated that the borrower must pay something extra or give him a gift, and he gives the loan on that basis, taking the extra amount is riba.
It was narrated from Ubayy ibn Ka’b, Ibn ‘Abbaas and Ibn Mas’ood that they forbade loans that bring benefits. End quote from al-Mughni (4/211).
Based on that, if the banks allowing you extra time to pay off the loan is in return for interest or fees, then it is the essence of riba, unless the fee is very low, such as the cost of paperwork and the like, and the bank will not benefit from that. These type of fees should not vary according to the amount of money involved, so whether the debt is one hundred thousand or ten thousand, the fee should be the same, if we assume that this procedure requires fees.
But if the fee is very high, or the fee varies according to the amount of money owed, then this is the essence of the riba of Jaahiliyyah.
Dr. ‘Abd-Allaah ibn Muhammad al-Tayyaar was asked: I took from the bank what is known as tawarruq, and the borrower may delay one of the payments until the end of the period, but the bank will charge a fee between 200 and 250 riyals in return for the delay. Is this amount considered to be riba or is it permissible?
He replied: If this amount is in return for an unforeseen delay in the event of non-payment or being unable to make a payment, then this is the riba of the Jaahiliyyah which is haraam according to scholarly consensus. When the time for paying the debt came they would say: Either pay it off or increase the amount. The shar’i option in this case is to give the one who is hard up extra time to pay, as Allaah says (interpretation of the meaning): “And if the debtor is in a hard time (has no money), then grant him time till it is easy for him to repay” [al-Baqarah 2:280]. But increasing the amount for him is not permissible under any circumstances. End quote from Islam Today website.
We ask Allaah to protect us and you from the evils, sin and danger of riba.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
A loan is a contract that is based on kindness is a kind of charitable action, and it is not permissible to stipulate that interest be paid on it, either at the beginning of the contract or when there is a delay in payment. It was a common feature of the riba of the Jaahiliyyah that if the borrower was unable to pay off, it would be said to him, “Add more and pay later” i.e., add some more money to the loan and we will give you longer to pay it back.
Ibn al-Jawzi (may Allaah have mercy on him) said: The scholars of tafseer said concerning the words of Allaah, “O you who believe! Consume not Ribaa doubled and multiplied, but fear Allaah that you may be successful” [Aal ‘Imraan 3:130]: This verse was revealed concerning the riba of the Jaahiliyyah. Sa’eed ibn Jubayr said: If one man owed another man money, when the time to pay came he would say, “Give me more time and I will pay you more money. That is what is meant by doubled and multiplied. End quote from Zaad al-Maseer (1/457).
Shaykh Muhammad al-Ameen al-Shanqeeti (may Allaah have mercy on him) said: It should be noted that the riba which all Muslims are unanimously agreed is not allowed, and no one differed concerning that is the riba of the Jaahiliyyah, which is where the lender would give the borrower more time to pay in return for the latter increasing the amount to be repaid. End quote.
The scholars are unanimously agreed that every loan in which it is stipulated that more be paid is riba.
Ibn Qudaamah (may Allaah have mercy on him) said every loan in which it is stipulated that more be paid is haraam, with no difference of scholarly opinion. Ibn al-Mundhir said: They are unanimously agreed that if the lender stipulated that the borrower must pay something extra or give him a gift, and he gives the loan on that basis, taking the extra amount is riba.
It was narrated from Ubayy ibn Ka’b, Ibn ‘Abbaas and Ibn Mas’ood that they forbade loans that bring benefits. End quote from al-Mughni (4/211).
Based on that, if the banks allowing you extra time to pay off the loan is in return for interest or fees, then it is the essence of riba, unless the fee is very low, such as the cost of paperwork and the like, and the bank will not benefit from that. These type of fees should not vary according to the amount of money involved, so whether the debt is one hundred thousand or ten thousand, the fee should be the same, if we assume that this procedure requires fees.
But if the fee is very high, or the fee varies according to the amount of money owed, then this is the essence of the riba of Jaahiliyyah.
Dr. ‘Abd-Allaah ibn Muhammad al-Tayyaar was asked: I took from the bank what is known as tawarruq, and the borrower may delay one of the payments until the end of the period, but the bank will charge a fee between 200 and 250 riyals in return for the delay. Is this amount considered to be riba or is it permissible?
He replied: If this amount is in return for an unforeseen delay in the event of non-payment or being unable to make a payment, then this is the riba of the Jaahiliyyah which is haraam according to scholarly consensus. When the time for paying the debt came they would say: Either pay it off or increase the amount. The shar’i option in this case is to give the one who is hard up extra time to pay, as Allaah says (interpretation of the meaning): “And if the debtor is in a hard time (has no money), then grant him time till it is easy for him to repay” [al-Baqarah 2:280]. But increasing the amount for him is not permissible under any circumstances. End quote from Islam Today website.
We ask Allaah to protect us and you from the evils, sin and danger of riba.
And Allaah knows best.
Islam Q&A
Friday, July 11, 2008
Dealing in alcohol, supplies for Christian holidays, condoms and cosmetic creams
Q) I have a retail bussiness,,which during there holiday i carry there goods,,like christmas decoration,,mothers day,,easter,, holloween,,ect,,is this harram,, i use to own a supermarket once i sold it and i didnt want to get in to that again cause sold beer and pork..
also brother i hope you dont mind mentioning some of the iteams i sale,,tell me if its harram condoms,,ceramic figurs,cigarettes,lottery ,, medcine some containe alchole,,or the gel tablets,,candy that may or my not have any harram in it, toothpaste,,some of these items are harram for us to use but can it be sold to the kafir since they the only customers?
A) Praise be to Allaah.
You have done well not to sell things that Allaah has forbidden such as beer and pork. We ask Allaah to bless you with a halaal provision and to compensate you with good.
With regard to the things you asked about, the details are as follows:
1 – It is not permissible for a Muslim to take part in the festivals of the kuffaar, such as Christmas and Easter, or to sell the things that will help them in that, because Allaah says (interpretation of the meaning):
“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression”
[al-Maa'idah 5:2]
The same applies to innovated festivals such as Mother’s Day. It is not permissible to sell anything that may help them to celebrate it.
2 – The basic ruling is that it is permissible to use and sell condoms, unless the vendor knows or thinks it most likely that they will be used for haraam purposes, in which case it is not permissible to sell them.
The basic principle concerning that – as Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said – is: “Every garment which one thinks will most likely be used for sinful purposes, it is not permissible to sell it or sew it for one who will use it for sinful and wrongful purposes.” (Sharh al-‘Umdah, 4/386)
This does not apply only to clothes, rather it is general and applies to everything that may be bought or sold.
3 – It is haraam to sell tobacco and lottery tickets, and every product which is known to involve something that is haraam.
It says in a fatwa issued by the Standing Committee (13/55): “It is not permissible to deal in tobacco or any haraam things, because they are khabaa’ith (evil and filthy things), and because of the physical, spiritual and financial harm they cause.”
With regard to the lottery, it is the essence of gambling. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: “This method which the questioner mentions, whereby a person buys a ticket and if he is lucky, as he says, he will win a large amount, in included under the heading of gambling of which Allaah says (interpretation of the meaning):
“O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al‑Ansaab (stone altars for offering sacrifices to idols, the jinn, etc), and Al‑Azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan’s (Satan’s) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.
Shaytaan (Satan) wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allaah and from As‑Salaah (the prayer). So, will you not then abstain?
And obey Allaah and the Messenger (Muhammad), and beware (of even coming near to drinking or gambling or Al‑Ansaab, or Al‑Azlaam) and fear Allaah. Then if you turn away, you should know that it is Our Messenger’s duty to convey (the Message) in the clearest way”
[al-Maa'idah 5:90-92]
This gambling – which includes every transaction in which the person will end up either losing and winning, but he does not know whether he will be a winner or a loser – is all haraam; indeed it is one of the major sins. It is obvious that it is something abhorrent when we realize that Allaah has mentioned it in conjunction with idol-worship, alcohol and al-azlaam (arrows used for seeking luck or decision – a kind of fortune-telling).
(Fataawa Islamiyyah, 4/441).
We should note that everything which it is forbidden to do or to use, it is also forbidden to sell, because the Prophet (peace and blessings of Allaah be upon him) said: “May Allaah curse the Jews; animal fat was forbidden to them, so they sold it and consumed its price. When Allaah forbids a thing He also forbids its price.” (Narrated by Ahmad and Abu Dawood, 3026; classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 5107).
4 – It is not permissible to make images of animate beings, whether humans, birds or animals. If that is a three-dimensional image it is even more forbidden.
On this basis, it is not permissible to sell any of these figures made of ceramic etc., if they are of this nature. But if they are images of inanimate things such as mountains and other natural scenes, there is nothing wrong with making them and selling them.
It says in Fataawa al-Lajnah al-Daa’imah, 13/73: “Buying and selling images of animate beings is haraam because it was narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Allaah and His Messenger have forbidden the sale of alcohol, dead meat, pork and idols.’ (Agreed upon). That is because it may lead to exaggeration concerning the people depicted, as happened among the people of Nooh… and because of many other texts which also state that it is haraam to make images and to use images of animate beings.”
5 – With regard to medicines that contain alcohol, if the amount of alcohol contained is large and may cause intoxication if a person drinks a large amount of the medication, then this medication counts as alcohol and it is haraam to use it or sell it. But if the amount of alcohol is little and will not cause intoxication no matter how much is drunk, then it is permissible to use it and sell it.
It says in a fatwa issued by the Standing Committee concerning the sale of perfumes that contain alcohol: “If the amount of alcohol in the perfume reaches the level where it will cause intoxication if a lot of that perfume is drunk, then drinking that perfume is haraam, dealing in it is haraam, and that applies to all kinds of uses, because it is alcohol, whether it is a lot or a little. But if the thing with which the perfume is mixed, such as alcohol, does not reach the level where drinking a lot of it will cause intoxication, then it is permissible to use it and deal in it, because the Prophet (peace and blessings of Allaah be upon him) said: ‘Whatever causes intoxication in large amounts, a little of it is haraam.’”
(Fataawa al-Lajnah al-Daa’imah, 13/54)
6 – Whatever it is haraam for a Muslim to use, it is also haraam for him to sell it to either Muslims or kaafirs, because the kaafirs are also addressed by the rulings of sharee’ah, including rulings on minor issues, according to the view of the majority of scholars, and what is forbidden for Muslims is also forbidden for them. So it is not permissible to sell them alcohol or pork, or anything else which is proven to be forbidden in our religion, even if we assume that it is permitted to them in their religion, because the sharee’ah of Islam abrogates and corrects the laws that came before it.
It says in Fataawa al-Lajnah al-Daa’imah 13/49:
Question: Is it permissible to deal in alcohol and pork if one does not sell them to a Muslim?
Answer: It is not permissible to deal in that which Allaah has forbidden, whether that is food or other things, such as alcohol and pork, even if one is dealing with kaafirs, because it was proven that the Prophet (peace and blessings of Allaah be upon him) said: “When Allaah forbids a thing, He also forbids its price.” (Narrated by Ahmad, no. 2564; Saheeh al-Jaami’, 5107). And because the Prophet (peace and blessings of Allaah be upon him) cursed alcohol and the one who drinks it, the one who sells it, the one who buys it, the one who carries it, the one to whom it is carried, the one who consumes its price, the one who squeezes out the juice and the one for whom it is squeezed out.” (narrated by al-Tirmidhi, 1295; Saheeh al-Tirmidhi, 1041).
Sheikh Muhammed Salih Al-Munajjid
also brother i hope you dont mind mentioning some of the iteams i sale,,tell me if its harram condoms,,ceramic figurs,cigarettes,lottery ,, medcine some containe alchole,,or the gel tablets,,candy that may or my not have any harram in it, toothpaste,,some of these items are harram for us to use but can it be sold to the kafir since they the only customers?
A) Praise be to Allaah.
You have done well not to sell things that Allaah has forbidden such as beer and pork. We ask Allaah to bless you with a halaal provision and to compensate you with good.
With regard to the things you asked about, the details are as follows:
1 – It is not permissible for a Muslim to take part in the festivals of the kuffaar, such as Christmas and Easter, or to sell the things that will help them in that, because Allaah says (interpretation of the meaning):
“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression”
[al-Maa'idah 5:2]
The same applies to innovated festivals such as Mother’s Day. It is not permissible to sell anything that may help them to celebrate it.
2 – The basic ruling is that it is permissible to use and sell condoms, unless the vendor knows or thinks it most likely that they will be used for haraam purposes, in which case it is not permissible to sell them.
The basic principle concerning that – as Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said – is: “Every garment which one thinks will most likely be used for sinful purposes, it is not permissible to sell it or sew it for one who will use it for sinful and wrongful purposes.” (Sharh al-‘Umdah, 4/386)
This does not apply only to clothes, rather it is general and applies to everything that may be bought or sold.
3 – It is haraam to sell tobacco and lottery tickets, and every product which is known to involve something that is haraam.
It says in a fatwa issued by the Standing Committee (13/55): “It is not permissible to deal in tobacco or any haraam things, because they are khabaa’ith (evil and filthy things), and because of the physical, spiritual and financial harm they cause.”
With regard to the lottery, it is the essence of gambling. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: “This method which the questioner mentions, whereby a person buys a ticket and if he is lucky, as he says, he will win a large amount, in included under the heading of gambling of which Allaah says (interpretation of the meaning):
“O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al‑Ansaab (stone altars for offering sacrifices to idols, the jinn, etc), and Al‑Azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan’s (Satan’s) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.
Shaytaan (Satan) wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allaah and from As‑Salaah (the prayer). So, will you not then abstain?
And obey Allaah and the Messenger (Muhammad), and beware (of even coming near to drinking or gambling or Al‑Ansaab, or Al‑Azlaam) and fear Allaah. Then if you turn away, you should know that it is Our Messenger’s duty to convey (the Message) in the clearest way”
[al-Maa'idah 5:90-92]
This gambling – which includes every transaction in which the person will end up either losing and winning, but he does not know whether he will be a winner or a loser – is all haraam; indeed it is one of the major sins. It is obvious that it is something abhorrent when we realize that Allaah has mentioned it in conjunction with idol-worship, alcohol and al-azlaam (arrows used for seeking luck or decision – a kind of fortune-telling).
(Fataawa Islamiyyah, 4/441).
We should note that everything which it is forbidden to do or to use, it is also forbidden to sell, because the Prophet (peace and blessings of Allaah be upon him) said: “May Allaah curse the Jews; animal fat was forbidden to them, so they sold it and consumed its price. When Allaah forbids a thing He also forbids its price.” (Narrated by Ahmad and Abu Dawood, 3026; classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 5107).
4 – It is not permissible to make images of animate beings, whether humans, birds or animals. If that is a three-dimensional image it is even more forbidden.
On this basis, it is not permissible to sell any of these figures made of ceramic etc., if they are of this nature. But if they are images of inanimate things such as mountains and other natural scenes, there is nothing wrong with making them and selling them.
It says in Fataawa al-Lajnah al-Daa’imah, 13/73: “Buying and selling images of animate beings is haraam because it was narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Allaah and His Messenger have forbidden the sale of alcohol, dead meat, pork and idols.’ (Agreed upon). That is because it may lead to exaggeration concerning the people depicted, as happened among the people of Nooh… and because of many other texts which also state that it is haraam to make images and to use images of animate beings.”
5 – With regard to medicines that contain alcohol, if the amount of alcohol contained is large and may cause intoxication if a person drinks a large amount of the medication, then this medication counts as alcohol and it is haraam to use it or sell it. But if the amount of alcohol is little and will not cause intoxication no matter how much is drunk, then it is permissible to use it and sell it.
It says in a fatwa issued by the Standing Committee concerning the sale of perfumes that contain alcohol: “If the amount of alcohol in the perfume reaches the level where it will cause intoxication if a lot of that perfume is drunk, then drinking that perfume is haraam, dealing in it is haraam, and that applies to all kinds of uses, because it is alcohol, whether it is a lot or a little. But if the thing with which the perfume is mixed, such as alcohol, does not reach the level where drinking a lot of it will cause intoxication, then it is permissible to use it and deal in it, because the Prophet (peace and blessings of Allaah be upon him) said: ‘Whatever causes intoxication in large amounts, a little of it is haraam.’”
(Fataawa al-Lajnah al-Daa’imah, 13/54)
6 – Whatever it is haraam for a Muslim to use, it is also haraam for him to sell it to either Muslims or kaafirs, because the kaafirs are also addressed by the rulings of sharee’ah, including rulings on minor issues, according to the view of the majority of scholars, and what is forbidden for Muslims is also forbidden for them. So it is not permissible to sell them alcohol or pork, or anything else which is proven to be forbidden in our religion, even if we assume that it is permitted to them in their religion, because the sharee’ah of Islam abrogates and corrects the laws that came before it.
It says in Fataawa al-Lajnah al-Daa’imah 13/49:
Question: Is it permissible to deal in alcohol and pork if one does not sell them to a Muslim?
Answer: It is not permissible to deal in that which Allaah has forbidden, whether that is food or other things, such as alcohol and pork, even if one is dealing with kaafirs, because it was proven that the Prophet (peace and blessings of Allaah be upon him) said: “When Allaah forbids a thing, He also forbids its price.” (Narrated by Ahmad, no. 2564; Saheeh al-Jaami’, 5107). And because the Prophet (peace and blessings of Allaah be upon him) cursed alcohol and the one who drinks it, the one who sells it, the one who buys it, the one who carries it, the one to whom it is carried, the one who consumes its price, the one who squeezes out the juice and the one for whom it is squeezed out.” (narrated by al-Tirmidhi, 1295; Saheeh al-Tirmidhi, 1041).
Sheikh Muhammed Salih Al-Munajjid
Teacher accepting a gift from the students
Q) A teacher working in a Qur’aan memorization school which belongs to al-Jamaa’ah al-Khayriyyah li Tahfeez al-Qur’aan il-Kareem (Charitable organization for memorization of the Qur’aan) does not receive any payment for her teaching. At the end of the school year, after the certificates have been given to the students, they may give her a gift of gold or something similar. What is the ruling on her accepting this gift? Refusing the gift would break her students’ hearts and upset them, especially since she has given gifts to them?
A) Praise be to Allaah.
If a student has completed her studies and will be leaving the school, there is no bribery in this case. But if the teacher-student relationship will continue, there is the fear that this gift may cause the teacher to be biased in favour of that student, so that she may overlook her mistakes and not be fair to her and the other students.
Shaykh Ibn Jibreen
A) Praise be to Allaah.
If a student has completed her studies and will be leaving the school, there is no bribery in this case. But if the teacher-student relationship will continue, there is the fear that this gift may cause the teacher to be biased in favour of that student, so that she may overlook her mistakes and not be fair to her and the other students.
Shaykh Ibn Jibreen
Subscribe to:
Posts (Atom)