Q) Is it permissible for a Muslim to rent property from a non-Muslim? In the US, there are more non-Muslims than Muslims. Unfortunately, they hang crosses, display statues, in or on their property, etc. We rented property to hold a wedding. The rooms we rented and will use have no haram images. However, the owners have things displayed in the building. These items make me uncomfortable but our community is large and Muslims have not yet established businesses for this purpose. We encounter the same problem in renting out an apartment.(We also see these images in public schools, hospitals, etc.) The owner may display things on his part of the property but the tenant is free to display halal items on the portion they rent. I want this wedding to be an example to a people that have for the most part abandoned separate weddings. I cannot afford for it to be a bad example.
A) Praise be to Allaah.
It is permissible for a Muslim to rent property from a non-Muslim; the same applies to all other permissible dealings, such as selling, buying, depositing items as security on loans and others. The Prophet (peace and blessings of Allaah be upon him) and his companions used to do business with the Jews and others, and when the Prophet (peace and blessings of Allaah be upon him) died, his shield was deposited as security with a Jew for thirty saa’s of barley.
Narrated by al-Bukhaari, 2759.
If the rented party hall is free from haraam images, it does not matter if the owner puts any such thing or any other bad thing in his own private section.
The Muslims should strive to get their own place for such occasions, on condition that it be set up for segregation of men and women, and that it is not too far from a mosque, so that the people can pray in congregation when the time for prayer comes.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked the following question:
Those who live in kaafir countries, such as America, Britain, etc, have dealings with the kuffaar. What is the ruling on that?
The shaykh replied:
When the Prophet (peace and blessings of Allaah be upon him) died, his shield was deposited as security for a loan with a Jew. What is forbidden is to take them as close friends. As for buying and selling, there is nothing wrong with that. The Prophet (peace and blessings of Allaah be upon him) bought some sheep from an idolater and distributed them among his companions. Rather what is haraam is to take them as close friends, love them and support them against the Muslims. But if a Muslim buys from them, sells to them, or deposits something with them, there is nothing wrong with that. The Prophet (peace and blessings of Allaah be upon him) even ate the food of the Jews, and their food is permissible as Allaah says (interpretation of the meaning):
“The food (slaughtered cattle, eatable animals) of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them”
[al-Maa'idah 5:5]
Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah, 19/60
We ask Allaah to help you to do that and to help you to do what you want of obeying Him and avoiding disobedience.
And Allaah knows best.
Islam Q&A
Saturday, August 2, 2008
Marrying a second wife when one is not able to take care of two wives
Q) One man (muslim of course) much older than me (20 years)proposed me the merriage but he is not divorced with his first women. He helped me many times in my life and showed me the first steps towards Islam. My father and mother are mulims but they didn't learn me something about praying, fasting or zekat.
That brother is going to have two womens but he is not able to take care about both of them. I asked my cemaat about this problem and some people gave the positive answer some of them don't accept it. I feel respect for that brother but I am not sure that I can live with him. Could you give me the advice, please?
A) Praise be to Allaah.
Allaah has enjoined certain things on a man who wants to marry more than one wife, which he must fulfil before he marries a second wife. One of these things is that he should be able treat them both fairly with regard to spending, staying overnight and providing accommodation. If he knows that he is unable to do that or that it is most likely that he cannot do so, it is not permissible for him to marry more than one wife.
Allaah says (interpretation of the meaning):
“And if you fear that you shall not be able to deal justly with the orphan girls then marry (other) women of your choice, two or three, or four; but if you fear that you shall not be able to deal justly (with them), then only one or (slaves) that your right hands possess. That is nearer to prevent you from doing injustice”
[al-Nisa’ 4:3]
Mujaahid said: do not deliberately try to mistreat any of them, rather adhere to equal treatment with regard to dividing your time and spending, because this is something that a man can do.
Tafseer al-Qurtubi, 5/407
Shaykh al-Islam [Ibn Taymiyah] (may Allaah have mercy on him) said: As for fairness with regard to spending and clothing, this is the Sunnah, following the example of the Prophet (peace and blessings of Allaah be upon him). He treated his wives equally with regard to spending just as he did with regard to dividing his time amongst them.
Majmoo’ al-Fataawa, 32/269
Ibn al-Qayyim (may Allaah have mercy on him) said: [The Prophet] (peace and blessings of Allaah be upon him) used to treat them equally with regard to spending the night with them, providing accommodation and spending on them… but it is not obligatory to treat them equally with regard to that – i.e., love and intercourse – because that is something that a man has no control over.
Zaad al-Ma’aad, 1/151
Al-Haafiz ibn Hajar said: If he provides each one of them with sufficient clothing, maintenance and accommodation, it does not matter what he does after that of being more inclined towards one of them or giving gifts to them…
Al-Fath, 9/391
This is what Allaah has enjoined upon the one who wants to marry more than one wife. If a man is able to do that, there is nothing wrong with agreeing to marry him. If he is not, then we do not advise marrying him, rather it is not permissible for him to propose marriage in the first place.
With regard to your saying that he is not able to take care of two wives, if he is religiously-committed and of good character, and you can be patient and put up with some hardships in life, then there is nothing wrong with your agreeing to marry him. Allaah has promised the poor man who wants to get married that He will make him independent of means. Allaah says (interpretation of the meaning):
“If they be poor, Allaah will enrich them out of His Bounty”
[al-Noor 24:32]
Some of the salaf used to get married seeking provision, acting in accordance with this verse. But if you think that you will not be able to put up with some hardships in life, then there is nothing wrong with your refusing to marry him. The Prophet (peace and blessings of Allaah be upon him) advised Faatimah bint Qays, when Mu’aawiyah (may Allaah be pleased with him) proposed to her, not to marry him. He said, “He is a pauper and has no money.” (Narrated by Muslim, 1480).
We hope that there will be no unlawful relationship between you, either now or after you refuse to marry him. If he has done you some favour by showing you the right path and teaching you, that is no justification for meeting, corresponding, speaking in private and so on.
And Allaah knows best.
Islam Q&A
That brother is going to have two womens but he is not able to take care about both of them. I asked my cemaat about this problem and some people gave the positive answer some of them don't accept it. I feel respect for that brother but I am not sure that I can live with him. Could you give me the advice, please?
A) Praise be to Allaah.
Allaah has enjoined certain things on a man who wants to marry more than one wife, which he must fulfil before he marries a second wife. One of these things is that he should be able treat them both fairly with regard to spending, staying overnight and providing accommodation. If he knows that he is unable to do that or that it is most likely that he cannot do so, it is not permissible for him to marry more than one wife.
Allaah says (interpretation of the meaning):
“And if you fear that you shall not be able to deal justly with the orphan girls then marry (other) women of your choice, two or three, or four; but if you fear that you shall not be able to deal justly (with them), then only one or (slaves) that your right hands possess. That is nearer to prevent you from doing injustice”
[al-Nisa’ 4:3]
Mujaahid said: do not deliberately try to mistreat any of them, rather adhere to equal treatment with regard to dividing your time and spending, because this is something that a man can do.
Tafseer al-Qurtubi, 5/407
Shaykh al-Islam [Ibn Taymiyah] (may Allaah have mercy on him) said: As for fairness with regard to spending and clothing, this is the Sunnah, following the example of the Prophet (peace and blessings of Allaah be upon him). He treated his wives equally with regard to spending just as he did with regard to dividing his time amongst them.
Majmoo’ al-Fataawa, 32/269
Ibn al-Qayyim (may Allaah have mercy on him) said: [The Prophet] (peace and blessings of Allaah be upon him) used to treat them equally with regard to spending the night with them, providing accommodation and spending on them… but it is not obligatory to treat them equally with regard to that – i.e., love and intercourse – because that is something that a man has no control over.
Zaad al-Ma’aad, 1/151
Al-Haafiz ibn Hajar said: If he provides each one of them with sufficient clothing, maintenance and accommodation, it does not matter what he does after that of being more inclined towards one of them or giving gifts to them…
Al-Fath, 9/391
This is what Allaah has enjoined upon the one who wants to marry more than one wife. If a man is able to do that, there is nothing wrong with agreeing to marry him. If he is not, then we do not advise marrying him, rather it is not permissible for him to propose marriage in the first place.
With regard to your saying that he is not able to take care of two wives, if he is religiously-committed and of good character, and you can be patient and put up with some hardships in life, then there is nothing wrong with your agreeing to marry him. Allaah has promised the poor man who wants to get married that He will make him independent of means. Allaah says (interpretation of the meaning):
“If they be poor, Allaah will enrich them out of His Bounty”
[al-Noor 24:32]
Some of the salaf used to get married seeking provision, acting in accordance with this verse. But if you think that you will not be able to put up with some hardships in life, then there is nothing wrong with your refusing to marry him. The Prophet (peace and blessings of Allaah be upon him) advised Faatimah bint Qays, when Mu’aawiyah (may Allaah be pleased with him) proposed to her, not to marry him. He said, “He is a pauper and has no money.” (Narrated by Muslim, 1480).
We hope that there will be no unlawful relationship between you, either now or after you refuse to marry him. If he has done you some favour by showing you the right path and teaching you, that is no justification for meeting, corresponding, speaking in private and so on.
And Allaah knows best.
Islam Q&A
He divorced his wife thrice and he wants to take her back
Q) I had an argument with my wife while she was in her early pregnancy and I said to her: “you are divorced, you are divorced, you are divorced”. Then days after she gave birth I said to her: “you are divorced” and during Ramadan I had an argument with her and I said to her: “I make you haram for me, I divorce you”. Is this considered divorce? Is it permissible for me to take her back, or she is now considered a divorcee?
A) Praise be to Allaah.
Firstly:
If a man says to his wife, “You are divorced, you are divorced, you are divorced,” it counts as three divorces according to the majority of scholars. But if he intended the second and third times as emphasis for the first, then it counts as one divorce.
Some of the scholars regarded his saying “You are divorced, you are divorced, you are divorced” as being like saying “You are thrice divorced” and it only counts as one divorce.
Your saying to her “You are divorced” after she gave birth counts as one divorce. So this was the second divorce.
But if she was still in nifaas (post-partum bleeding) at the time of this divorce, then it is a haraam, innovated divorce, and the scholars differed as to whether it counts as such. The view favoured by the scholars of the Standing Committee for Issuing Fatwas is that it does not count as such.
It says in Fataawa al-Lajnah al-Daa’imah (20/58): Innovated divorces are of several kinds, including: when a man divorces his wife at the time of menses, nifaas or in a period of purity (i.e., not menstruating) when he has had intercourse with her. The correct view is that this does not count as divorce. End quote.
Shaykh Ibn Baaz (may Allaah have mercy on him) said: Allaah has prescribed that women are to be divorced when they are pure and free of nifaas or menses, and when the husband has not had intercourse with them. This is the shar’i divorce. If he divorces her during menses or nifaas or during a period of purity when he has had intercourse with her, then this is an innovated divorce, and it does not count as such according to the correct scholarly opinion, because Allaah says (interpretation of the meaning):
“O Prophet (صلى الله عليه وسلم)! When you divorce women, divorce them at their ‘Iddah (prescribed periods) and count (accurately) their ‘Iddah (periods)”
[al-Talaaq 65:1].
What is meant is when they are in a state of purity and the husband had not had intercourse with them. This is what the scholars said concerning divorcing them at their ‘iddah (prescribed periods): they should be pure and not have had intercourse or be pregnant. This is divorcing them at their ‘iddah (prescribed periods).
End quote from Fataawa al-Talaaq (p. 44).
If you did not ask a scholar about the ruling on this second divorce then it does not count as such. But if you did ask one who is qualified to issue fatwas, then you must act according to his fatwa.
Your saying on the third occasion “I divorce you” also counts as a divorce.
If a man divorces his wife a third time, then she becomes irrevocably divorced from him and she is not permissible for him until she has married another man, because Allaah says (interpretation of the meaning):
“And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband. Then, if the other husband divorces her, it is no sin on both of them that they reunite, provided they feel that they can keep the limits ordained by Allaah. These are the limits of Allaah, which He makes plain for the people who have knowledge”
[al-Baqarah 2:230].
It should be noted that the nikaah al-tahleel which some people do, which is a marriage to a second husband, intended to make a thrice-divorced woman permissible for her first husband by means of the second husband divorcing her, is haraam and the one who does that is cursed; it is also an invalid marriage and it does not make the woman permissible for her first husband.
See also the answer to question no. 109245.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Firstly:
If a man says to his wife, “You are divorced, you are divorced, you are divorced,” it counts as three divorces according to the majority of scholars. But if he intended the second and third times as emphasis for the first, then it counts as one divorce.
Some of the scholars regarded his saying “You are divorced, you are divorced, you are divorced” as being like saying “You are thrice divorced” and it only counts as one divorce.
Your saying to her “You are divorced” after she gave birth counts as one divorce. So this was the second divorce.
But if she was still in nifaas (post-partum bleeding) at the time of this divorce, then it is a haraam, innovated divorce, and the scholars differed as to whether it counts as such. The view favoured by the scholars of the Standing Committee for Issuing Fatwas is that it does not count as such.
It says in Fataawa al-Lajnah al-Daa’imah (20/58): Innovated divorces are of several kinds, including: when a man divorces his wife at the time of menses, nifaas or in a period of purity (i.e., not menstruating) when he has had intercourse with her. The correct view is that this does not count as divorce. End quote.
Shaykh Ibn Baaz (may Allaah have mercy on him) said: Allaah has prescribed that women are to be divorced when they are pure and free of nifaas or menses, and when the husband has not had intercourse with them. This is the shar’i divorce. If he divorces her during menses or nifaas or during a period of purity when he has had intercourse with her, then this is an innovated divorce, and it does not count as such according to the correct scholarly opinion, because Allaah says (interpretation of the meaning):
“O Prophet (صلى الله عليه وسلم)! When you divorce women, divorce them at their ‘Iddah (prescribed periods) and count (accurately) their ‘Iddah (periods)”
[al-Talaaq 65:1].
What is meant is when they are in a state of purity and the husband had not had intercourse with them. This is what the scholars said concerning divorcing them at their ‘iddah (prescribed periods): they should be pure and not have had intercourse or be pregnant. This is divorcing them at their ‘iddah (prescribed periods).
End quote from Fataawa al-Talaaq (p. 44).
If you did not ask a scholar about the ruling on this second divorce then it does not count as such. But if you did ask one who is qualified to issue fatwas, then you must act according to his fatwa.
Your saying on the third occasion “I divorce you” also counts as a divorce.
If a man divorces his wife a third time, then she becomes irrevocably divorced from him and she is not permissible for him until she has married another man, because Allaah says (interpretation of the meaning):
“And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband. Then, if the other husband divorces her, it is no sin on both of them that they reunite, provided they feel that they can keep the limits ordained by Allaah. These are the limits of Allaah, which He makes plain for the people who have knowledge”
[al-Baqarah 2:230].
It should be noted that the nikaah al-tahleel which some people do, which is a marriage to a second husband, intended to make a thrice-divorced woman permissible for her first husband by means of the second husband divorcing her, is haraam and the one who does that is cursed; it is also an invalid marriage and it does not make the woman permissible for her first husband.
See also the answer to question no. 109245.
And Allaah knows best.
Islam Q&A
Preserving Islam is by learning it, teaching it, spreading it and defending it
Q) Some people say that as Allah has guaranteed preserving this religion Himself, then all the work of the preachers for spreading and teaching Islam is useless and unneeded. How to answer those people?
A) Praise be to Allaah.
The response to these people is simple: their attitude is the attitude of one who denies the principle of cause and effect, and there is no doubt that denying this principle is misguidance from Islam and foolish thinking.
Allaah has guaranteed to preserve this religion, but that is through means and causes, by means of what the daa’iyahs do by spreading this religion and explaining it to people and calling people to it. This view is like that of those who say: Do not get married, and if it is decreed that you are to have a child, it will come to you; do not strive to seek provision for if provision is decreed for you it will come to you!
We know that when Allaah said (interpretation of the meaning): “Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’aan) and surely, We will guard it (from corruption)” [al-Hijr 15:9], that was because He knew, as He is most wise, that things only happen due to causes. So Allaah decreed that this religion would be preserved through the means and causes that achieve this preservation. hence we find that the scholars of the early generations of Islam, when Allaah protected His religion from ideological and practical innovations, began to speak and write and explain to people. So it is essential that we do that which Allaah has enjoined upon us of defending Islam, protecting it and spreading it among people. Thus the required protection will be achieved. End quote.
Shaykh Muhammad ibn ‘Uthaymeen -- Kitaab al-Da’wah (5).
A) Praise be to Allaah.
The response to these people is simple: their attitude is the attitude of one who denies the principle of cause and effect, and there is no doubt that denying this principle is misguidance from Islam and foolish thinking.
Allaah has guaranteed to preserve this religion, but that is through means and causes, by means of what the daa’iyahs do by spreading this religion and explaining it to people and calling people to it. This view is like that of those who say: Do not get married, and if it is decreed that you are to have a child, it will come to you; do not strive to seek provision for if provision is decreed for you it will come to you!
We know that when Allaah said (interpretation of the meaning): “Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’aan) and surely, We will guard it (from corruption)” [al-Hijr 15:9], that was because He knew, as He is most wise, that things only happen due to causes. So Allaah decreed that this religion would be preserved through the means and causes that achieve this preservation. hence we find that the scholars of the early generations of Islam, when Allaah protected His religion from ideological and practical innovations, began to speak and write and explain to people. So it is essential that we do that which Allaah has enjoined upon us of defending Islam, protecting it and spreading it among people. Thus the required protection will be achieved. End quote.
Shaykh Muhammad ibn ‘Uthaymeen -- Kitaab al-Da’wah (5).
Thursday, July 31, 2008
He is afraid of meeting people
Q) I am a young Muslim man. I feel afraid of people in general, and this makes me introverted to the extent that sometimes I may be entitled to something but I do not ask for it because I am afraid. I usually avoid people because I am scared they think badly of me. Is there any solution? Does this mean my faith is weak?
A) Praise be to Allaah.
Faith becomes weaker as a result of neglecting obligatory duties and doing haraam things. So long as you are doing your duty towards Allaah and heeded His prohibitions, your introversion and keeping away from people, and your fear of them, will not harm you. But if your fear keeps you from doing any obligatory duty then you will have committed sin thereby, for example, if your fear stops you attending prayers in congregation in the mosque, or stops you denouncing any evil action that you could change by speaking out or taking action, or stops you from offering advice that you should offer to those who need it.
You should not give in to these fears or accept them, rather you should look for the causes and try to deal with them. It may help you to know that created beings have no power to bring benefit to themselves or to ward off harm, rather if the nation were to gather together to benefit you in some way, they could not do so unless Allaah has decreed that for you, and if they were to gather together to harm you in some way, they could not do that unless Allaah has decreed that for you. The pens have been lifted and the pages have dried.
Everything is in the hand of Allaah, and He is the One Whom you should fear and put your hopes in. The criticism of people has no value and carries no weight; it is sufficient for the believer to attain the pleasure of Allaah even if all the people are displeased with him.
Whoever adheres to the command of Allaah and persists in doing so, is the most honoured of people, for Allaah has decreed honour for His believing slaves. As Allaah says (interpretation of the meaning):
“But honour, power and glory belong to Allaah, and to His Messenger (Muhammad), and to the believers, but the hypocrites”
[al-Munaafiqoon 63:8]
The effects of this honour should be manifested in the believer’s words and actions, in all circumstances. He should speak up for the truth, offer sincere advice, remind people and teach them. His approval and anger should be for the sake of Allaah, and he should only get angry when the limits of Allaah are transgressed.
This is what a person will be able to do when he becomes aware of his role in life, for he is commanded to worship Allaah and to convey and spread His religion as much as he can. This means that he should mix with people and bear any annoyance they cause with patience, especially close relatives. According to a hadeeth narrated by al-Tirmidhi, 1307 and Ibn Maajah (4032) from Ibn ‘Umar, the Prophet (peace and blessings of Allaah be upon him) said: “The believer who mixes with people and bears any annoyance they cause with patience, is better than the believer who does not mix with people and does not bear any annoyance they cause with patience.” (This hadeeth was classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 6651).
Perhaps you can start to get to know some righteous friends with whom you can feel comfortable and secure, who can help you to overcome your feelings of fear of people, and this will help you to find the sincere brotherhood, good treatment, clear goals and sincere intentions that you are missing in the people around you.
We also advise you to go to a doctor who specializes in treating psychological illness, perhaps he could help you to solve your problem.
We ask Allaah to help you and give you strength.
Islam Q&A
A) Praise be to Allaah.
Faith becomes weaker as a result of neglecting obligatory duties and doing haraam things. So long as you are doing your duty towards Allaah and heeded His prohibitions, your introversion and keeping away from people, and your fear of them, will not harm you. But if your fear keeps you from doing any obligatory duty then you will have committed sin thereby, for example, if your fear stops you attending prayers in congregation in the mosque, or stops you denouncing any evil action that you could change by speaking out or taking action, or stops you from offering advice that you should offer to those who need it.
You should not give in to these fears or accept them, rather you should look for the causes and try to deal with them. It may help you to know that created beings have no power to bring benefit to themselves or to ward off harm, rather if the nation were to gather together to benefit you in some way, they could not do so unless Allaah has decreed that for you, and if they were to gather together to harm you in some way, they could not do that unless Allaah has decreed that for you. The pens have been lifted and the pages have dried.
Everything is in the hand of Allaah, and He is the One Whom you should fear and put your hopes in. The criticism of people has no value and carries no weight; it is sufficient for the believer to attain the pleasure of Allaah even if all the people are displeased with him.
Whoever adheres to the command of Allaah and persists in doing so, is the most honoured of people, for Allaah has decreed honour for His believing slaves. As Allaah says (interpretation of the meaning):
“But honour, power and glory belong to Allaah, and to His Messenger (Muhammad), and to the believers, but the hypocrites”
[al-Munaafiqoon 63:8]
The effects of this honour should be manifested in the believer’s words and actions, in all circumstances. He should speak up for the truth, offer sincere advice, remind people and teach them. His approval and anger should be for the sake of Allaah, and he should only get angry when the limits of Allaah are transgressed.
This is what a person will be able to do when he becomes aware of his role in life, for he is commanded to worship Allaah and to convey and spread His religion as much as he can. This means that he should mix with people and bear any annoyance they cause with patience, especially close relatives. According to a hadeeth narrated by al-Tirmidhi, 1307 and Ibn Maajah (4032) from Ibn ‘Umar, the Prophet (peace and blessings of Allaah be upon him) said: “The believer who mixes with people and bears any annoyance they cause with patience, is better than the believer who does not mix with people and does not bear any annoyance they cause with patience.” (This hadeeth was classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 6651).
Perhaps you can start to get to know some righteous friends with whom you can feel comfortable and secure, who can help you to overcome your feelings of fear of people, and this will help you to find the sincere brotherhood, good treatment, clear goals and sincere intentions that you are missing in the people around you.
We also advise you to go to a doctor who specializes in treating psychological illness, perhaps he could help you to solve your problem.
We ask Allaah to help you and give you strength.
Islam Q&A
Does a son or daughter have the right to refuse the person whom the parents choose for them to marry?
Q) To what extent to parents have right to chose your life partner?what if they force you to get married to someone in the family and that's the not the ultimate choice in mind to what extent are you convicted if you refuse.Do you have the right to opposed to the choice that your parents have choosen for you?
A) Praise be to Allaah.
The basic principle is that one of the conditions of marriage is the consent of both parties, because of the hadeeth of Abu Hurayrah (may Allaah be pleased with him) which says that the Prophet said: “A virgin cannot be married until her consent has been sought and a previously-married woman cannot be married until she has been consulted.” They said, “O Messenger of Allaah, what is her consent?” He said, “If she remains silent.”
(Narrated by al-Bukhaari, 5136; Muslim, 1419)
Consent is essential in the case of the husband, and also in the case of the wife. The parents have no right to force their son or their daughter to marry someone they do not want.
But if the person whom the parents have chosen is righteous, then the child, whether male or female, should obey the parents in that, because the Prophet (peace and blessings of Allaah be upon him) said: “If there comes to you one with whose religious commitment and character you are pleased, then marry (your daughter) to him.” (Narrated by al-Tirmidhi, 1084; Ibn Maajah, 1967. Classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 865).
But if obeying them will lead to divorce later on, then the child does not have to obey them in that, because consent is the foundation of the marital relationship, and this consent must be in accordance with sharee’ah, which is approval of the one who is religiously committed and of good character.
Shaykh Dr. Khaalid al-Mushayqih
A child is not considered to be disobedient or sinful if he does not obey his parents in this regard.
Shaykh al-Islam Ibn Taymiyah said:
The parents do not have the right to force their child to marry someone whom he does not want, and if he refuses he is not being disobedient towards them, as is the case when he does not eat what he does not want.
Al-Ikhtiyaaraat, 344.
Islam Q&A
A) Praise be to Allaah.
The basic principle is that one of the conditions of marriage is the consent of both parties, because of the hadeeth of Abu Hurayrah (may Allaah be pleased with him) which says that the Prophet said: “A virgin cannot be married until her consent has been sought and a previously-married woman cannot be married until she has been consulted.” They said, “O Messenger of Allaah, what is her consent?” He said, “If she remains silent.”
(Narrated by al-Bukhaari, 5136; Muslim, 1419)
Consent is essential in the case of the husband, and also in the case of the wife. The parents have no right to force their son or their daughter to marry someone they do not want.
But if the person whom the parents have chosen is righteous, then the child, whether male or female, should obey the parents in that, because the Prophet (peace and blessings of Allaah be upon him) said: “If there comes to you one with whose religious commitment and character you are pleased, then marry (your daughter) to him.” (Narrated by al-Tirmidhi, 1084; Ibn Maajah, 1967. Classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 865).
But if obeying them will lead to divorce later on, then the child does not have to obey them in that, because consent is the foundation of the marital relationship, and this consent must be in accordance with sharee’ah, which is approval of the one who is religiously committed and of good character.
Shaykh Dr. Khaalid al-Mushayqih
A child is not considered to be disobedient or sinful if he does not obey his parents in this regard.
Shaykh al-Islam Ibn Taymiyah said:
The parents do not have the right to force their child to marry someone whom he does not want, and if he refuses he is not being disobedient towards them, as is the case when he does not eat what he does not want.
Al-Ikhtiyaaraat, 344.
Islam Q&A
Ruling on joining two prayers due to attending lectures abroad
Q) My relative is studying in Hungary and he is asking how to pray when he has lectures from 8 am to 6 pm, and the prayers times happen to be during the lectures. How should he pray? Is it permissible for him to shorten and join his prayers, or just to join them? Please clarify this matter, as he has a difficulty praying on time.
A) Praise be to Allaah.
Firstly:
Prayer is very important, and it is enjoined to pray regularly on time; we are encouraged to do that and warned against taking this matter lightly, as is well known. For example, Allaah says (interpretation of the meaning):
“Verily, As‑Salaah (the prayer) is enjoined on the believers at fixed hours”
[al-Nisa’ 4:103].
And the Prophet (peace and blessings of Allaah be upon him) said, when asked which deed is most beloved to Allaah: “Prayer offered on time.” Narrated by al-Bukhaari (527) and Muslim (85).
With regard to praying ‘Asr, in particular, on time, Allaah says (interpretation of the meaning):
“Guard strictly (five obligatory) As‑Salawaat (the prayers) especially the middle Salaah (i.e. the best prayer ‑ ‘Asr). And stand before Allaah with obedience [and do not speak to others during the Salaah (prayers)]”
[al-Baqarah 2:238].
The middle prayer is ‘Asr, as was stated in a saheeh report from the Prophet (peace and blessings of Allaah be upon him).
He (peace and blessings of Allaah be upon him) said: “The one who omits to pray ‘Asr, all his good deeds will be lost.” Narrated by al-Bukhaari (553).
Once this is established, the questioner should do all that he can to look for means that will enable him to perform this great duty at the right time, such as choosing the time of lectures that do not conflict with prayer, and asking permission from the lecturer to leave the room to perform the prayer in any clean place. It is well known that praying does not take up more than a few minutes.
You should beware of failing to go out and pray out of shyness or weakness, or because you do not want to show that you are a Muslim. The scholars have stated that if the one who is living in a kaafir country cannot practise his religion openly, then he is obliged to migrate and it is not permissible for him to stay, unless he is unable to migrate, because Allaah says (interpretation of the meaning):
“Verily, as for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): ‘In what (condition) were you?’ They reply: ‘We were weak and oppressed on the earth.’ They (angels) say: ‘Was not the earth of Allaah spacious enough for you to emigrate therein?’ Such men will find their abode in Hell — what an evil destination!
98. Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way.
99. These are they whom Allaah is likely to forgive them, and Allaah is Ever Oft-Pardoning, Oft-Forgiving”
[al-Nisa’ 4:97-99].
Secondly:
If he does all that he can but is not able to offer the prayer on time, there is nothing wrong with joining two prayers, so he may join Zuhr and ‘Asr, and Maghrib and ‘Isha’, because of the report narrated by Muslim (705) from Ibn ‘Abbaas (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) joined Zuhr and ‘Asr, and Maghrib and ‘Isha’, in Madeenah when there was no fear and no rain. According to the hadeeth of Wakee’ he said: I said to Ibn ‘Abbaas: Why did he do that? He said: So that his ummah would not be subjected to hardship, i.e., so that they would not face any difficulty.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: If a female student enters the classroom at the time when Zuhr begins and the lesson goes on for two hours, what should she do?
He replied: The time for Zuhr does not end in two hours, because the time for Zuhr lasts from when the sun passes the meridian until the time for ‘Asr begins. This is longer than two hours, so it is possible to pray Zuhr after the lesson ends, because she will still have some time left. This applies if it is not possible for her to pray during the lesson time; if that is possible then it is more on the safe side. If it so happens that the lesson does not end before the time for ‘Asr begins and it will be too difficult for her to leave the lessons, then in that case it is permissible for her to join Zuhr and ‘Asr prayer and delay Zuhr until the time for ‘Asr, because of the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him) which says that the Prophet (peace and blessings of Allaah be upon him) joined Zuhr and ‘Asr, and Maghrib and ‘Isha’, in Madeenah when there was no fear and no rain. He was asked about that and he (may Allaah be pleased with him) said: He (peace and blessings of Allaah be upon him) did not want to cause hardship for his ummah.
These words of Ibn ‘Abbaas (may Allaah be pleased with him) indicate that the hardship and difficulty that a person may face make it permissible for him to join the two prayers which may be joined together at the time of either of them. This comes under the heading of Allaah making religion easy for this ummah, the basis of which is seen in the verses (interpretation of the meaning):
“Allaah intends for you ease, and He does not want to make things difficult for you”
[al-Baqarah 2:185]
“Allaah does not want to place you in difficulty”
[al-Maa’idah 5:6]
“and has not laid upon you in religion any hardship”
[al-Hajj 22:78]
And the Prophet (peace and blessings of Allaah be upon him) said: ‘Religion is easy”. And there are many other texts which indicate that this religion is easy.
End quote from Majmoo’ah Fataawa al-Shaykh Ibn ‘Uthaymeen (12/216).
Thirdly:
He must offer the prayer in full, not in shortened form, because the one who intends to stay in a place for more than four days comes under the same ruling as a resident according to the majority of fuqaha’.
There is no connection between joining and shortening prayers. He may join them, as when travelling, or a person may join them when not travelling, because of sickness or istihaadah (non-menstrual vaginal bleeding) or because he fears for himself or his property, or because of heavy rain and other excuses that permit joining prayers, without shortening them, because prayers may only be shortened when travelling.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Firstly:
Prayer is very important, and it is enjoined to pray regularly on time; we are encouraged to do that and warned against taking this matter lightly, as is well known. For example, Allaah says (interpretation of the meaning):
“Verily, As‑Salaah (the prayer) is enjoined on the believers at fixed hours”
[al-Nisa’ 4:103].
And the Prophet (peace and blessings of Allaah be upon him) said, when asked which deed is most beloved to Allaah: “Prayer offered on time.” Narrated by al-Bukhaari (527) and Muslim (85).
With regard to praying ‘Asr, in particular, on time, Allaah says (interpretation of the meaning):
“Guard strictly (five obligatory) As‑Salawaat (the prayers) especially the middle Salaah (i.e. the best prayer ‑ ‘Asr). And stand before Allaah with obedience [and do not speak to others during the Salaah (prayers)]”
[al-Baqarah 2:238].
The middle prayer is ‘Asr, as was stated in a saheeh report from the Prophet (peace and blessings of Allaah be upon him).
He (peace and blessings of Allaah be upon him) said: “The one who omits to pray ‘Asr, all his good deeds will be lost.” Narrated by al-Bukhaari (553).
Once this is established, the questioner should do all that he can to look for means that will enable him to perform this great duty at the right time, such as choosing the time of lectures that do not conflict with prayer, and asking permission from the lecturer to leave the room to perform the prayer in any clean place. It is well known that praying does not take up more than a few minutes.
You should beware of failing to go out and pray out of shyness or weakness, or because you do not want to show that you are a Muslim. The scholars have stated that if the one who is living in a kaafir country cannot practise his religion openly, then he is obliged to migrate and it is not permissible for him to stay, unless he is unable to migrate, because Allaah says (interpretation of the meaning):
“Verily, as for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): ‘In what (condition) were you?’ They reply: ‘We were weak and oppressed on the earth.’ They (angels) say: ‘Was not the earth of Allaah spacious enough for you to emigrate therein?’ Such men will find their abode in Hell — what an evil destination!
98. Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way.
99. These are they whom Allaah is likely to forgive them, and Allaah is Ever Oft-Pardoning, Oft-Forgiving”
[al-Nisa’ 4:97-99].
Secondly:
If he does all that he can but is not able to offer the prayer on time, there is nothing wrong with joining two prayers, so he may join Zuhr and ‘Asr, and Maghrib and ‘Isha’, because of the report narrated by Muslim (705) from Ibn ‘Abbaas (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) joined Zuhr and ‘Asr, and Maghrib and ‘Isha’, in Madeenah when there was no fear and no rain. According to the hadeeth of Wakee’ he said: I said to Ibn ‘Abbaas: Why did he do that? He said: So that his ummah would not be subjected to hardship, i.e., so that they would not face any difficulty.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: If a female student enters the classroom at the time when Zuhr begins and the lesson goes on for two hours, what should she do?
He replied: The time for Zuhr does not end in two hours, because the time for Zuhr lasts from when the sun passes the meridian until the time for ‘Asr begins. This is longer than two hours, so it is possible to pray Zuhr after the lesson ends, because she will still have some time left. This applies if it is not possible for her to pray during the lesson time; if that is possible then it is more on the safe side. If it so happens that the lesson does not end before the time for ‘Asr begins and it will be too difficult for her to leave the lessons, then in that case it is permissible for her to join Zuhr and ‘Asr prayer and delay Zuhr until the time for ‘Asr, because of the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him) which says that the Prophet (peace and blessings of Allaah be upon him) joined Zuhr and ‘Asr, and Maghrib and ‘Isha’, in Madeenah when there was no fear and no rain. He was asked about that and he (may Allaah be pleased with him) said: He (peace and blessings of Allaah be upon him) did not want to cause hardship for his ummah.
These words of Ibn ‘Abbaas (may Allaah be pleased with him) indicate that the hardship and difficulty that a person may face make it permissible for him to join the two prayers which may be joined together at the time of either of them. This comes under the heading of Allaah making religion easy for this ummah, the basis of which is seen in the verses (interpretation of the meaning):
“Allaah intends for you ease, and He does not want to make things difficult for you”
[al-Baqarah 2:185]
“Allaah does not want to place you in difficulty”
[al-Maa’idah 5:6]
“and has not laid upon you in religion any hardship”
[al-Hajj 22:78]
And the Prophet (peace and blessings of Allaah be upon him) said: ‘Religion is easy”. And there are many other texts which indicate that this religion is easy.
End quote from Majmoo’ah Fataawa al-Shaykh Ibn ‘Uthaymeen (12/216).
Thirdly:
He must offer the prayer in full, not in shortened form, because the one who intends to stay in a place for more than four days comes under the same ruling as a resident according to the majority of fuqaha’.
There is no connection between joining and shortening prayers. He may join them, as when travelling, or a person may join them when not travelling, because of sickness or istihaadah (non-menstrual vaginal bleeding) or because he fears for himself or his property, or because of heavy rain and other excuses that permit joining prayers, without shortening them, because prayers may only be shortened when travelling.
And Allaah knows best.
Islam Q&A
He has a piece of land that is the subject of a dispute with the municipality and he cannot sell it. Does he have to pay Zakaah on it?
Q) I have a number of pieces of land outside the city, with no lawful documents. All I have is just few papers of purchase I bought several years ago. Do I have to pay zakat on them? What shall I do now if I have to pay zakat? Bear in mind that these pieces of land were an issue of problems with the local municipality and we cannot valuate them now.
A) Praise be to Allaah.
If you bought this land with the intention of selling it, then you must pay the zakaah on trade goods, so you must work out its value every year and pay one quarter of one tenth (2.5%) of this value.
This is the basic principle concerning zakaah on trade goods. But if you cannot sell it and dispose of it because of the dispute with the municipality, then no zakaah is due on it for the period during which you are unable to dispose of it, because you are not in full possession of it. This is akin to a debt that is owed by a person who is delaying repayment or by one who is in difficulty.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about zakaah on land, i.e., a man bought a piece of land but did not pay zakaah on it for three or four years. After the purchase he submitted an application to the municipality to divide it into a number of lots. This process took three or four years and until now it is not complete. Is zakaah due on it for the previous period, or should zakaah be paid just once at the time of purchase?
Shaykh: Did he buy it to trade in it?
Questioner: He bought it to trade in it, but he thought, based on the fatwa of a scholar, that no zakaah is due on land, then it took too long to complete the application, and he cannot sell it in lots until it is completed.
Shaykh: And he cannot sell as one piece either?
Questioner: He cannot sell it as one piece, but the partners bought the land to divide it into a number of lots.
Shaykh: Meaning that it is no longer in his possession?
Questioner: No, it is still in his possession.
Shaykh: Are they partners?
Questioner: Partners means that they recorded the name of one person, one of the partners.
Shaykh: Firstly, may Allaah bless you, if he asked someone about whether there is no zakaah on it, and that person is reliable in his knowledge and religious commitment, then he does not have to pay zakaah, because Allaah says (interpretation of the meaning): “So ask of those who know the Scripture, if you know not” [al-Nahl 16:43]. But if he believed that zakaah is obligatory then he must pay zakaah, except for the years when he was unable to dispose of it, as there is no zakaah for those years, because this is like a debt owed by one who is in difficulty. But the correct view as far as I know is that trade goods are subject to zakaah.
End quote from Liqa’ al-Baab al-Maftooh (11/148).
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
If you bought this land with the intention of selling it, then you must pay the zakaah on trade goods, so you must work out its value every year and pay one quarter of one tenth (2.5%) of this value.
This is the basic principle concerning zakaah on trade goods. But if you cannot sell it and dispose of it because of the dispute with the municipality, then no zakaah is due on it for the period during which you are unable to dispose of it, because you are not in full possession of it. This is akin to a debt that is owed by a person who is delaying repayment or by one who is in difficulty.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about zakaah on land, i.e., a man bought a piece of land but did not pay zakaah on it for three or four years. After the purchase he submitted an application to the municipality to divide it into a number of lots. This process took three or four years and until now it is not complete. Is zakaah due on it for the previous period, or should zakaah be paid just once at the time of purchase?
Shaykh: Did he buy it to trade in it?
Questioner: He bought it to trade in it, but he thought, based on the fatwa of a scholar, that no zakaah is due on land, then it took too long to complete the application, and he cannot sell it in lots until it is completed.
Shaykh: And he cannot sell as one piece either?
Questioner: He cannot sell it as one piece, but the partners bought the land to divide it into a number of lots.
Shaykh: Meaning that it is no longer in his possession?
Questioner: No, it is still in his possession.
Shaykh: Are they partners?
Questioner: Partners means that they recorded the name of one person, one of the partners.
Shaykh: Firstly, may Allaah bless you, if he asked someone about whether there is no zakaah on it, and that person is reliable in his knowledge and religious commitment, then he does not have to pay zakaah, because Allaah says (interpretation of the meaning): “So ask of those who know the Scripture, if you know not” [al-Nahl 16:43]. But if he believed that zakaah is obligatory then he must pay zakaah, except for the years when he was unable to dispose of it, as there is no zakaah for those years, because this is like a debt owed by one who is in difficulty. But the correct view as far as I know is that trade goods are subject to zakaah.
End quote from Liqa’ al-Baab al-Maftooh (11/148).
And Allaah knows best.
Islam Q&A
The meaning of the verse, “They will dwell therein for all the time that the heavens and the earth endure, except as your Lord wills” [Hood 11:107]
Q) I would like an explanation of the meaning of this passage, and the most correct interpretation of it. Allaah says (interpretation of the meaning):
“As for those who are wretched, they will be in the Fire, sighing in a high and low tone.
They will dwell therein for all the time that the heavens and the earth endure, except as your Lord wills. Verily, your Lord is the Doer of whatsoever He intends (or wills).
And those who are blessed, they will be in Paradise, abiding therein for all the time that the heavens and the earth endure, except as your Lord wills: a gift without an end.”
[Hood 11:106-108] May it be understood from this that whoever enters Paradise may be expelled from it if Allaah wills? Have these verses been abrogated by anything in the Qur’aan, since they appear in a Makkan soorah?
A) Praise be to Allaah.
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
These verses have not been abrogated, rather they are clear. The scholars differed as to the meaning of the phrase “except as your Lord wills”, but they are agreed that the delight of the people of Paradise will be everlasting and eternal; it will never cease or come to an end, and they will never be expelled from it. Hence after that Allaah says, “a gift without an end”, to refute what some people may imagine, that some may be expelled from Paradise. For they will abide therein forever and this gift is without an end, i.e., it will never cease. In other verses this meaning is explained further. Allaah says (interpretation of the meaning):
“Truly, the Muttaqoon (the pious) will be amidst Gardens and water‑springs (Paradise).
(It will be said to them): ‘Enter therein (Paradise), in peace and security’”
[al-Hijr 15:46]
Allaah states that they will be secure – safe from death, safe from expulsion, safe from sickness, grief and all kinds of hardship. Then Allaah says (interpretation of the meaning):
“And We shall remove from their hearts any deep feeling of bitterness (that they may have). (So they will be like) brothers facing each other on thrones.
No sense of fatigue shall touch them, nor shall they (ever) be asked to leave it”
[al-Hijr 15:47-48]
So Allaah states that they will abide therein forever and will never be expelled from it.
And Allaah says (interpretation of the meaning):
“Verily, the Muttaqoon (the pious), will be in place of Security (Paradise)
Among Gardens and Springs,
Dressed in fine silk and (also) in thick silk, facing each other,
So (it will be). And We shall marry them to Hoor (fair females) with wide lovely eyes.
They will call therein for every kind of fruit in peace and security;
They will never taste death therein except the first death (of this world), and He will save them from the torment of the blazing Fire,
As a bounty from your Lord! That will be the supreme success!”
[al-Dukhaan 44:51-57]
So Allaah tells us that the people of Paradise will be in a place of security where they will never be exposed to fear and where the blessing will never be taken away from them. They will also be safe, and they will not face the danger of death, sickness, expulsion, grief or any other hardship, and they will never die. What this means is that the people of Paradise will abide therein forever, for eternity.
Some of the scholars said that the phrase “except as your Lord wills” refers to the extent of their stay in the grave, for the believer will be in one of its gardens and delights. But that is not Paradise itself, rather it is a part of Paradise, for a door will be opened from Paradise for the believer in his grave, and some of its fragrance, goodness and blessings will reach him. Then after that he will be transferred to Paradise which is high above the heavens.
Some of the scholars said that what is meant by the words “except as your Lord wills” is the length of their standing in the place of resurrection, for the Reckoning and the reward or punishment, after they have been brought forth from their graves; then after that they will go to Paradise. And some of the scholars said that the meaning includes both things, the time that they spend in their graves and the time that they spend in the place of standing (on the Day of Judgement), and their passage across the Siraat. During all of these times they are not in Paradise, but they will move from these places to Paradise.
The phrase “except as your Lord wills” means, except for the time spent in the grave, and except for the time when they stand on the Day of Judgement, and except for the time spent crossing al-Siraat, because at those times they will not be in Paradise, but they will be moving towards it. Hence we know that the matter is clear and there is nothing unclear or doubtful in it, praise be to Allaah.
The people of Paradise will be blessed therein and will abide therein forever. There will be no death, no sickness, no expulsion, no hardship, no grief, no menstruation, no nifaas (post-partum bleeding), no kind of hurt forever, rather they will be in everlasting delight and goodness.
Similarly, the people of Hell will abide in it forever; they will not exit it and it will not be destroyed. Rather it will abide and they will abide therein. It was said that the phrase “except as your Lord wills” refers to the time they will spend in their graves, or the time they will spend standing on the Day of Resurrection, as mentioned above concerning the people of Paradise. After that they will be driven to Hell, where they will abide for eternity. We ask Allaah to keep us safe from that. Allaah says in Soorat al-Baqarah (interpretation of the meaning):
“Thus Allaah will show them their deeds as regrets for them. And they will never get out of the Fire”
[al-Baqarah 2:167]
And Allaah says concerning the kaafirs in Soorat al-Maa'idah (interpretation of the meaning):
“They will long to get out of the Fire, but never will they get out therefrom; and theirs will be a lasting torment”
[al-Maa’idah 5:37]
Some of the salaf said that the Fire would come to an end after thousands of years and many ages have passed, and that they would die or be brought forth from it. But this view does not count for anything according to the majority of Ahl al-Sunnah wa’l-Jamaa’ah, rather it is false and is refuted by a great deal of evidence from the Qur’aan and Sunnah, as stated above. The view of Ahl al-Sunnah wa'l-Jamaa'ah is that Hell will abide for eternity and that its people will never come forth from it, and that it will never be destroyed, rather it will remain forever, according to the apparent meaning of the Qur’aan and of the Sunnah as proven from the Prophet (peace and blessings of Allaah be upon him). The evidence for that, apart from what has been mentioned above, is that Allaah says concerning the Fire (interpretation of the meaning):
“whenever it abates, We shall increase for them the fierceness of the Fire”
[al-Isra’ 17:97]
And Allaah says in Soorat al-Naba’, addressing the people of Hell (interpretation of the meaning):
“So taste you (the results of your evil actions). No increase shall We give you, except in torment”
[al-Naba’ 78:30]
We ask Allaah to keep us safe and sound from that and becoming among its people.
See Majmoo’ Fataawa al-Maqaalaat al-Shaykh Ibn Baaz, vol. 4, p. 361
Other verses which clearly indicate that the people of Hell will abide therein forever include the following (interpretation of the meanings):
1 – “Verily, those who disbelieve and did wrong; Allaah will not forgive them, nor will He guide them to any way — (Tafsir Al-Qurtubî).
Except the way of Hell, to dwell therein forever; and this is ever easy for Allaah”
[al-Nisa’ 4:168-169]
2 – “(Mine is) but conveyance (of the truth) from Allaah and His Messages (of Islamic Monotheism), and whosoever disobeys Allaah and His Messenger, then verily, for him is the fire of Hell, he shall dwell therein forever”
[al-Jinn 72:23]
3 – “Verily, Allaah has cursed the disbelievers, and has prepared for them a flaming Fire (Hell).
Wherein they will abide for ever, and they will find neither a Wali (a protector) nor a helper”
[Al-Ahzaab 33:64-65]
And Allaah knows best.
Islam Q&A
“As for those who are wretched, they will be in the Fire, sighing in a high and low tone.
They will dwell therein for all the time that the heavens and the earth endure, except as your Lord wills. Verily, your Lord is the Doer of whatsoever He intends (or wills).
And those who are blessed, they will be in Paradise, abiding therein for all the time that the heavens and the earth endure, except as your Lord wills: a gift without an end.”
[Hood 11:106-108] May it be understood from this that whoever enters Paradise may be expelled from it if Allaah wills? Have these verses been abrogated by anything in the Qur’aan, since they appear in a Makkan soorah?
A) Praise be to Allaah.
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
These verses have not been abrogated, rather they are clear. The scholars differed as to the meaning of the phrase “except as your Lord wills”, but they are agreed that the delight of the people of Paradise will be everlasting and eternal; it will never cease or come to an end, and they will never be expelled from it. Hence after that Allaah says, “a gift without an end”, to refute what some people may imagine, that some may be expelled from Paradise. For they will abide therein forever and this gift is without an end, i.e., it will never cease. In other verses this meaning is explained further. Allaah says (interpretation of the meaning):
“Truly, the Muttaqoon (the pious) will be amidst Gardens and water‑springs (Paradise).
(It will be said to them): ‘Enter therein (Paradise), in peace and security’”
[al-Hijr 15:46]
Allaah states that they will be secure – safe from death, safe from expulsion, safe from sickness, grief and all kinds of hardship. Then Allaah says (interpretation of the meaning):
“And We shall remove from their hearts any deep feeling of bitterness (that they may have). (So they will be like) brothers facing each other on thrones.
No sense of fatigue shall touch them, nor shall they (ever) be asked to leave it”
[al-Hijr 15:47-48]
So Allaah states that they will abide therein forever and will never be expelled from it.
And Allaah says (interpretation of the meaning):
“Verily, the Muttaqoon (the pious), will be in place of Security (Paradise)
Among Gardens and Springs,
Dressed in fine silk and (also) in thick silk, facing each other,
So (it will be). And We shall marry them to Hoor (fair females) with wide lovely eyes.
They will call therein for every kind of fruit in peace and security;
They will never taste death therein except the first death (of this world), and He will save them from the torment of the blazing Fire,
As a bounty from your Lord! That will be the supreme success!”
[al-Dukhaan 44:51-57]
So Allaah tells us that the people of Paradise will be in a place of security where they will never be exposed to fear and where the blessing will never be taken away from them. They will also be safe, and they will not face the danger of death, sickness, expulsion, grief or any other hardship, and they will never die. What this means is that the people of Paradise will abide therein forever, for eternity.
Some of the scholars said that the phrase “except as your Lord wills” refers to the extent of their stay in the grave, for the believer will be in one of its gardens and delights. But that is not Paradise itself, rather it is a part of Paradise, for a door will be opened from Paradise for the believer in his grave, and some of its fragrance, goodness and blessings will reach him. Then after that he will be transferred to Paradise which is high above the heavens.
Some of the scholars said that what is meant by the words “except as your Lord wills” is the length of their standing in the place of resurrection, for the Reckoning and the reward or punishment, after they have been brought forth from their graves; then after that they will go to Paradise. And some of the scholars said that the meaning includes both things, the time that they spend in their graves and the time that they spend in the place of standing (on the Day of Judgement), and their passage across the Siraat. During all of these times they are not in Paradise, but they will move from these places to Paradise.
The phrase “except as your Lord wills” means, except for the time spent in the grave, and except for the time when they stand on the Day of Judgement, and except for the time spent crossing al-Siraat, because at those times they will not be in Paradise, but they will be moving towards it. Hence we know that the matter is clear and there is nothing unclear or doubtful in it, praise be to Allaah.
The people of Paradise will be blessed therein and will abide therein forever. There will be no death, no sickness, no expulsion, no hardship, no grief, no menstruation, no nifaas (post-partum bleeding), no kind of hurt forever, rather they will be in everlasting delight and goodness.
Similarly, the people of Hell will abide in it forever; they will not exit it and it will not be destroyed. Rather it will abide and they will abide therein. It was said that the phrase “except as your Lord wills” refers to the time they will spend in their graves, or the time they will spend standing on the Day of Resurrection, as mentioned above concerning the people of Paradise. After that they will be driven to Hell, where they will abide for eternity. We ask Allaah to keep us safe from that. Allaah says in Soorat al-Baqarah (interpretation of the meaning):
“Thus Allaah will show them their deeds as regrets for them. And they will never get out of the Fire”
[al-Baqarah 2:167]
And Allaah says concerning the kaafirs in Soorat al-Maa'idah (interpretation of the meaning):
“They will long to get out of the Fire, but never will they get out therefrom; and theirs will be a lasting torment”
[al-Maa’idah 5:37]
Some of the salaf said that the Fire would come to an end after thousands of years and many ages have passed, and that they would die or be brought forth from it. But this view does not count for anything according to the majority of Ahl al-Sunnah wa’l-Jamaa’ah, rather it is false and is refuted by a great deal of evidence from the Qur’aan and Sunnah, as stated above. The view of Ahl al-Sunnah wa'l-Jamaa'ah is that Hell will abide for eternity and that its people will never come forth from it, and that it will never be destroyed, rather it will remain forever, according to the apparent meaning of the Qur’aan and of the Sunnah as proven from the Prophet (peace and blessings of Allaah be upon him). The evidence for that, apart from what has been mentioned above, is that Allaah says concerning the Fire (interpretation of the meaning):
“whenever it abates, We shall increase for them the fierceness of the Fire”
[al-Isra’ 17:97]
And Allaah says in Soorat al-Naba’, addressing the people of Hell (interpretation of the meaning):
“So taste you (the results of your evil actions). No increase shall We give you, except in torment”
[al-Naba’ 78:30]
We ask Allaah to keep us safe and sound from that and becoming among its people.
See Majmoo’ Fataawa al-Maqaalaat al-Shaykh Ibn Baaz, vol. 4, p. 361
Other verses which clearly indicate that the people of Hell will abide therein forever include the following (interpretation of the meanings):
1 – “Verily, those who disbelieve and did wrong; Allaah will not forgive them, nor will He guide them to any way — (Tafsir Al-Qurtubî).
Except the way of Hell, to dwell therein forever; and this is ever easy for Allaah”
[al-Nisa’ 4:168-169]
2 – “(Mine is) but conveyance (of the truth) from Allaah and His Messages (of Islamic Monotheism), and whosoever disobeys Allaah and His Messenger, then verily, for him is the fire of Hell, he shall dwell therein forever”
[al-Jinn 72:23]
3 – “Verily, Allaah has cursed the disbelievers, and has prepared for them a flaming Fire (Hell).
Wherein they will abide for ever, and they will find neither a Wali (a protector) nor a helper”
[Al-Ahzaab 33:64-65]
And Allaah knows best.
Islam Q&A
It is not permissible to forsake a Muslim because of differences in points of view
Q) I know that it is only permissible for a muslim to be mad at a fellow brother for 3 days at most، and the one who is better is who talks first. However، if I only see a certain brother once a week or so، is it permissible for me to turn away 3 times that I see him، or do I have stick with the 3 day limit. If I do، then he will never know my displeasure with him. I know this isn't a good attitude to have، but sometimes a brother may do something and I would like to let him know that I do not approve of it.
A) Praise be to Allaah.
It is not permissible to forsake a Muslim, because the Prophet (peace and blessings of Allaah be upon him) said: “It is not permissible for a man to forsake his Muslim brother for more than three days, each of them turning away from the other when they meet. The better of them is the one who gives the greeting of salaam first.” (Narrated by al-Bukhaari, 5727; Muslim, 2560). This applies especially if the believer is a relative, such as a brother, nephew, uncle or cousin, because in such cases forsaking is an even worse sin.
This applies unless the person is committing a sin and there is an interest to be served by forsaking him, i.e., that it will make him give up the sin. In that case there is nothing wrong with it, because this comes under the heading of removing evil. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever among you sees an evil action, let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; if he cannot then with his heart [by hating it and feeling that it is wrong], and that is the weakest of faith.”
(Narrated by Muslim, 49).
The basic principle is that it is haraam for a Muslim to forsake his fellow-Muslim, unless there is a reason to allow it.
See Fataawa Manaar al-Islam, by Ibn ‘Uthaymeen, vol. 3, p. 732.
Wali al-Deen al-‘Iraaqi said:
This prohibition applies in cases where the forsaking is caused by anger with regard to something permissible that has nothing to do with religion. With regard to forsaking someone for a religious reason, such as his committing sin or bid’ah, there is no prohibition on that. The Prophet (peace and blessings of Allaah be upon him) commanded (his companions) to forsake Ka’b ibn Maalik, Hilaal ibn Umayyah and Maraarah ibn al-Rabee’ (may Allaah be pleased with them). Ibn ‘Abd al-Barr said: This hadeeth of Ka’b indicates that it is permissible for a man to forsake his brother if he commits some act of bid’ah or immorality, in the hope that forsaking him may discipline him and serve as a rebuke to him. Abu’l-‘Abbaas al-Qurtubi said: With regard to forsaking a person because of sin or bid’ah, it should be continued until he repents from that and does not go back to it. Ibn ‘Abd al-Barr also said: The scholars are unanimously agreed that it is not permissible for a Muslim to forsake his brother for more than three days, unless there is the fear that speaking to him and keeping in touch with him will affect one’s religious commitment or have some harmful effect on one's spiritual and worldly interests. If that is the case, it is permissible to avoid him, because peaceful avoidance is better than harmful mixing.
Tarh al-Tathreeb, 8/99
What you should do, if your brother has done something haraam, is to advise him and explain that this thing is haraam and is not permitted, and remind him of Allaah. If you see that he is persisting in his sin and you think that forsaking him will serve a purpose, then it is permissible to do so, as stated above. But if he has simply done something that you do not agree with, or it is the matter of different points of view, then you should explain to him that you do not agree with what he has done, or with his mistaken point of view. But if you make forsaking him the sign of your disagreeing with him, this may lead to him rejecting your view completely, let alone the fact that this is not a legitimate shar’i justification for forsaking him for more than three days. We have seen above in the fatwa of Shaykh Ibn ‘Uthaymeen that the basic principle is that it is haraam for a Muslim to forsake his fellow-Muslim, unless there is a reason to allow it.
The Muslim must be forbearing and sincere towards his brothers, he must be tolerant towards them and overlook their mistakes. He should not hasten to adopt a solution that may cause division and haraam kinds of forsaking. May Allaah help us all to do that which He loves and which pleases Him. May Allaah send blessings upon our Prophet Muhammad.
Islam Q&A
A) Praise be to Allaah.
It is not permissible to forsake a Muslim, because the Prophet (peace and blessings of Allaah be upon him) said: “It is not permissible for a man to forsake his Muslim brother for more than three days, each of them turning away from the other when they meet. The better of them is the one who gives the greeting of salaam first.” (Narrated by al-Bukhaari, 5727; Muslim, 2560). This applies especially if the believer is a relative, such as a brother, nephew, uncle or cousin, because in such cases forsaking is an even worse sin.
This applies unless the person is committing a sin and there is an interest to be served by forsaking him, i.e., that it will make him give up the sin. In that case there is nothing wrong with it, because this comes under the heading of removing evil. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever among you sees an evil action, let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; if he cannot then with his heart [by hating it and feeling that it is wrong], and that is the weakest of faith.”
(Narrated by Muslim, 49).
The basic principle is that it is haraam for a Muslim to forsake his fellow-Muslim, unless there is a reason to allow it.
See Fataawa Manaar al-Islam, by Ibn ‘Uthaymeen, vol. 3, p. 732.
Wali al-Deen al-‘Iraaqi said:
This prohibition applies in cases where the forsaking is caused by anger with regard to something permissible that has nothing to do with religion. With regard to forsaking someone for a religious reason, such as his committing sin or bid’ah, there is no prohibition on that. The Prophet (peace and blessings of Allaah be upon him) commanded (his companions) to forsake Ka’b ibn Maalik, Hilaal ibn Umayyah and Maraarah ibn al-Rabee’ (may Allaah be pleased with them). Ibn ‘Abd al-Barr said: This hadeeth of Ka’b indicates that it is permissible for a man to forsake his brother if he commits some act of bid’ah or immorality, in the hope that forsaking him may discipline him and serve as a rebuke to him. Abu’l-‘Abbaas al-Qurtubi said: With regard to forsaking a person because of sin or bid’ah, it should be continued until he repents from that and does not go back to it. Ibn ‘Abd al-Barr also said: The scholars are unanimously agreed that it is not permissible for a Muslim to forsake his brother for more than three days, unless there is the fear that speaking to him and keeping in touch with him will affect one’s religious commitment or have some harmful effect on one's spiritual and worldly interests. If that is the case, it is permissible to avoid him, because peaceful avoidance is better than harmful mixing.
Tarh al-Tathreeb, 8/99
What you should do, if your brother has done something haraam, is to advise him and explain that this thing is haraam and is not permitted, and remind him of Allaah. If you see that he is persisting in his sin and you think that forsaking him will serve a purpose, then it is permissible to do so, as stated above. But if he has simply done something that you do not agree with, or it is the matter of different points of view, then you should explain to him that you do not agree with what he has done, or with his mistaken point of view. But if you make forsaking him the sign of your disagreeing with him, this may lead to him rejecting your view completely, let alone the fact that this is not a legitimate shar’i justification for forsaking him for more than three days. We have seen above in the fatwa of Shaykh Ibn ‘Uthaymeen that the basic principle is that it is haraam for a Muslim to forsake his fellow-Muslim, unless there is a reason to allow it.
The Muslim must be forbearing and sincere towards his brothers, he must be tolerant towards them and overlook their mistakes. He should not hasten to adopt a solution that may cause division and haraam kinds of forsaking. May Allaah help us all to do that which He loves and which pleases Him. May Allaah send blessings upon our Prophet Muhammad.
Islam Q&A
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