Q) Is it permissible for me to say to non-Muslims “And the same to you” when they wish me a Happy New Year or say Best Wishes?
A) Praise be to Allaah.
It is not permissible to greet or congratulate the kuffaar on the occasion of Christmas, New Year or any of their other holidays, and it is not permissible to respond to them when they greet us on those occasions, because they are not festivals that are prescribed in our religion, and returning their greeting is an affirmation and approval of them. The Muslim should be proud of his religion and its rulings, and he should be keen to call others and convey to them the religion of Allaah, may He be glorified and exalted.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on greeting the kuffaar on the occasion of Christmas and how we should respond when they greet us on this occasion. Is it permissible to go to the parties that they hold on this occasion?
Is a person sinning if he does any of the things mentioned without intending to, and he only does it to be nice, or because of or shyness or embarrassment or other reasons? Is it permissible to imitate them in that?
He replied:
Greeting the kuffaar on the occasion of Christmas or any of their other religious holidays is haraam according to scholarly consensus, as was stated by Ibn al-Qayyim in his book Ahkaam Ahl al-Dhimmah, where he says:
"Congratulating the kuffaar on the rituals that belong only to them is haraam by consensus, as is congratulating them on their festivals and fasts by saying ‘A happy festival to you’ or ‘May you enjoy your festival,’ and so on. If the one who says this has been saved from kufr, it is still forbidden. It is like congratulating someone for prostrating to the cross, or even worse than that. It is as great a sin as congratulating someone for drinking wine, or murdering someone, or having illicit sexual relations, and so on. Many of those who have no respect for their religion fall into this error; they do not realize the offensiveness of their actions. Whoever congratulates a person for his disobedience or bid’ah or kufr exposes himself to the wrath and anger of Allaah." End quote.
Congratulating the kuffaar on their religious festivals is haraam to the extent described by Ibn al-Qayyim because it implies that one accepts or approves of their rituals of kufr, even if one would not accept those things for oneself. But the Muslim should not accept the rituals of kufr or congratulate anyone else for them, because Allaah does not accept any of that at all, as He says (interpretation of the meaning):
"If you disbelieve, then verily, Allaah is not in need of you, He likes not disbelief for His slaves. And if you are grateful (by being believers), He is pleased therewith for you. .
[al-Zumar 39:7]
". . . This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islaam as your religion . .
[al-Maa’idah 5:3]
So congratulating them is forbidden, whether they are one’s colleagues at work or otherwise.
If they greet us on the occasion of their festivals, we should not respond, because these are not our festivals, and because they are not festivals which are acceptable to Allaah. These festivals are innovations in their religions, and even those which may have been prescribed formerly have been abrogated by the religion of Islaam, with which Allaah sent Muhammad (peace and blessings of Allaah be upon him) to the whole of mankind. Allaah says (interpretation of the meaning):
"Whoever seeks a religion other than Islaam, it will never be accepted of him, and in the Hereafter he will be one of the losers."
[Aal ‘Imraan 3:85]
It is haraam for a Muslim to accept invitations on such occasions, because this is worse than congratulating them as it implies taking part in their celebrations. Similarly, Muslims are forbidden to imitate the kuffaar by having parties on such occasions, or exchanging gifts, or giving out sweets or food, or taking time off work, etc., because the Prophet (peace and blessings of Allaah be upon him) said: "Whoever imitates a people is one of them." Shaykh al-Islaam Ibn Taymiyah said in his book Iqtidaa’ al-Siraat al-Mustaqeem Mukhaalifat Ashaab al-Jaheem: "Imitating them in some of their festivals implies that one is pleased with their false beliefs and practices, and gives them the hope that they may have the opportunity to humiliate and mislead the weak
End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 3/44.
And Allaah knows best.
Islam Q&A
Monday, October 13, 2008
He used to masturbate and pray without doing ghusl – does he have to make up those prayers?
Q) I used to masturbate since I reached puberty and I did not know that it is haraam, and I used to pray without doing ghusl. Now I have repented, praise be to Allaah. My question is: should I make up the prayers that I missed with every obligatory prayer, or should I offer them all at one time? Should I offer them in order i.e., should I start with Fajr first and then Zuhr and so on?
A) Praise be to Allaah.
Deliberately praying without having purified oneself is a grave sin, and the one who does that comes under the same ruling as one who does not pray, because he has failed to do something without which his prayer is not valid.
Ibn al-Qayyim (may Allaah have mercy on him) said: The ruling on not doing wudoo’ or ghusl in the case of janaabah, and not facing the qiblah when praying, and not covering the ‘awrah, is the same as the ruling on the one who does not pray. Similarly the ruling on not standing, bowing or prostrating when one is able to do so is like the ruling on not praying. End quote from al-Salaah wa Hukm Taarikiha, p. 42.
It seems from your question that you did not do ghusl in the case of janaabah because you were unaware that it is obligatory. The scholars differed concerning one who does that – does he have to repeat the prayer or not?
This has been discussed in the answer to question no. 9446 and 45648.
If it never occurred to you that it is obligatory to do ghusl after masturbating, then we hope that you do not have to make up the previous prayers, but you have to repent and be righteous, and do a lot of good deeds. Allaah say (interpretation of the meaning):
“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)”
[Ta-Ha 20:82]
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Deliberately praying without having purified oneself is a grave sin, and the one who does that comes under the same ruling as one who does not pray, because he has failed to do something without which his prayer is not valid.
Ibn al-Qayyim (may Allaah have mercy on him) said: The ruling on not doing wudoo’ or ghusl in the case of janaabah, and not facing the qiblah when praying, and not covering the ‘awrah, is the same as the ruling on the one who does not pray. Similarly the ruling on not standing, bowing or prostrating when one is able to do so is like the ruling on not praying. End quote from al-Salaah wa Hukm Taarikiha, p. 42.
It seems from your question that you did not do ghusl in the case of janaabah because you were unaware that it is obligatory. The scholars differed concerning one who does that – does he have to repeat the prayer or not?
This has been discussed in the answer to question no. 9446 and 45648.
If it never occurred to you that it is obligatory to do ghusl after masturbating, then we hope that you do not have to make up the previous prayers, but you have to repent and be righteous, and do a lot of good deeds. Allaah say (interpretation of the meaning):
“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)”
[Ta-Ha 20:82]
And Allaah knows best.
Islam Q&A
Ruling on students standing up to greet the teacher when he enters the classroom
Q) It is customary for the students to stand up out of respect for the teacher when he enters the classroom. Is that permissible?
A) Praise be to Allaah.
Al-Tirmidhi (2754) narrated that Anas (may Allaah be pleased with him) said: “No person was dearer to them than the Messenger of Allaah (peace and blessings of Allaah be upon him). When they saw him, they did not stand up, because they knew that he disliked that.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
The Prophet (peace and blessings of Allaah be upon him) disliked them to stand up for him, out of humility towards his Lord, and so as to differ from the custom of the arrogant and tyrants. Tuhfat al-Ahwadhi.
The scholars of the Standing Committee for Issuing Fatwas were asked: What is the Islamic ruling on students standing up for their teachers when they enter the classroom? Is it permissible or not?
They replied:
The best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him) and the worst of matters are those which are innovated. The best of generations is that to whom the Messenger (peace and blessings of Allaah be upon him) came, and the generations who came after him, as is proven from him (peace and blessings of Allaah be upon him). His practice with his companions with regard to this matter was that when he came to them, they did not stand up for him, because they knew that he disliked that. So this teacher should not tell his students to stand up for him, and they should not obey him if he tells them to do that, because there is no obedience to any created being if it involves disobedience towards the Creator.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Fataawa al-Lajnah al-Daa’imah (1/172).
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Al-Tirmidhi (2754) narrated that Anas (may Allaah be pleased with him) said: “No person was dearer to them than the Messenger of Allaah (peace and blessings of Allaah be upon him). When they saw him, they did not stand up, because they knew that he disliked that.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
The Prophet (peace and blessings of Allaah be upon him) disliked them to stand up for him, out of humility towards his Lord, and so as to differ from the custom of the arrogant and tyrants. Tuhfat al-Ahwadhi.
The scholars of the Standing Committee for Issuing Fatwas were asked: What is the Islamic ruling on students standing up for their teachers when they enter the classroom? Is it permissible or not?
They replied:
The best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him) and the worst of matters are those which are innovated. The best of generations is that to whom the Messenger (peace and blessings of Allaah be upon him) came, and the generations who came after him, as is proven from him (peace and blessings of Allaah be upon him). His practice with his companions with regard to this matter was that when he came to them, they did not stand up for him, because they knew that he disliked that. So this teacher should not tell his students to stand up for him, and they should not obey him if he tells them to do that, because there is no obedience to any created being if it involves disobedience towards the Creator.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Fataawa al-Lajnah al-Daa’imah (1/172).
And Allaah knows best.
Islam Q&A
Friday, October 10, 2008
If a person did not fast at all in Ramadaan, does he have to make up 30 days or the number of days that were in the month?
Q) During Ramadaan my wife was bleeding following childbirth and she did not fast any day at all. She wants to make them up in sha Allaah later on. My question is, should she make up the number of days that the people fasted during this month, i.e., if the month was only 29 or 28 days, and did not reach 30 days, should she make up what the people fasted, or does she have to fast 30 days whatever the case?
A) Praise be to Allaah.
If a Muslim did not fast at all in Ramadaan, because of an excuse such as travelling, sickness or nifaas (postpartum bleeding), then he (or she) has to make up the number of days, because Allaah says (interpretation of the meaning):
“but if any of you is ill or on a journey, the same number (should be made up) from other days”
[al-Baqarah 2:184]
If Ramadaan was complete, then he should make up thirty days, and if it was twenty-nine days, he should make up that number. It is not possible for a lunar hijri month to be twenty-eight days.
Some scholars are of the view that he should make it up as thirty days, or fast for a lunar month. It says in al-Insaaf (3/333): If a person has missed Ramadaan entirely, whether the month was complete (thirty days) or not (twenty-nine days), because of an excuse such as being held prisoner and the like, he should make up the number of days whatever it is, like the numbers of prayers, according to the correct view. According to al-Qaadi, if he fasts for a lunar month that will be sufficient, whether it is complete or not. If he does not fast for a month then he should fast for thirty days.
Based on the former opinion, whoever fasts twenty-nine days from the beginning of a complete month or from the middle of a month, if the Ramadaan that he missed was twenty-nine days, this is sufficient, based on the number of days. According to the second view, he should fast an extra day so as either to complete the month or the number of thirty days. End quote.
It says in Manh al-Jaleel (2/152): If a person does not fast in Ramadaan at all and the month was thirty days, and he makes it up during a lunar month that turns out to be twenty-nine days, then he should fast another day. But if it is the other way round, he does not have to fast the last day, because Allaah says, “the same number (should be made up) from other days”. This is the well known view. Ibn Wahb said: If he fasts following the lunar month whatever he fasts will be sufficient, even if the month is twenty-nine days and Ramadaan was thirty days. End quote.
Conclusion: Your wife should make up the number of days of the month, even if it was twenty-nine days.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
If a Muslim did not fast at all in Ramadaan, because of an excuse such as travelling, sickness or nifaas (postpartum bleeding), then he (or she) has to make up the number of days, because Allaah says (interpretation of the meaning):
“but if any of you is ill or on a journey, the same number (should be made up) from other days”
[al-Baqarah 2:184]
If Ramadaan was complete, then he should make up thirty days, and if it was twenty-nine days, he should make up that number. It is not possible for a lunar hijri month to be twenty-eight days.
Some scholars are of the view that he should make it up as thirty days, or fast for a lunar month. It says in al-Insaaf (3/333): If a person has missed Ramadaan entirely, whether the month was complete (thirty days) or not (twenty-nine days), because of an excuse such as being held prisoner and the like, he should make up the number of days whatever it is, like the numbers of prayers, according to the correct view. According to al-Qaadi, if he fasts for a lunar month that will be sufficient, whether it is complete or not. If he does not fast for a month then he should fast for thirty days.
Based on the former opinion, whoever fasts twenty-nine days from the beginning of a complete month or from the middle of a month, if the Ramadaan that he missed was twenty-nine days, this is sufficient, based on the number of days. According to the second view, he should fast an extra day so as either to complete the month or the number of thirty days. End quote.
It says in Manh al-Jaleel (2/152): If a person does not fast in Ramadaan at all and the month was thirty days, and he makes it up during a lunar month that turns out to be twenty-nine days, then he should fast another day. But if it is the other way round, he does not have to fast the last day, because Allaah says, “the same number (should be made up) from other days”. This is the well known view. Ibn Wahb said: If he fasts following the lunar month whatever he fasts will be sufficient, even if the month is twenty-nine days and Ramadaan was thirty days. End quote.
Conclusion: Your wife should make up the number of days of the month, even if it was twenty-nine days.
And Allaah knows best.
Islam Q&A
Fasting is not unique to this ummah
Q) Is the month of Ramadaan unique to this ummah or was it for the previous nations too?
A) Praise be to Allaah.
Allaah says (interpretation of the meaning):
“O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)”
[al-Baqarah 2:183].
This verse indicates that fasting is an ancient act of worship that was enjoined upon those who came before us just as it is enjoined upon us. But were they asked to fast in Ramadaan or at other times? I do not know of any statement of the Prophet (peace and blessings of Allaah be upon him) concerning that. End quote.
Majmoo’ Fataawa al-Shaykh Ibn Baaz (15/7)
A) Praise be to Allaah.
Allaah says (interpretation of the meaning):
“O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)”
[al-Baqarah 2:183].
This verse indicates that fasting is an ancient act of worship that was enjoined upon those who came before us just as it is enjoined upon us. But were they asked to fast in Ramadaan or at other times? I do not know of any statement of the Prophet (peace and blessings of Allaah be upon him) concerning that. End quote.
Majmoo’ Fataawa al-Shaykh Ibn Baaz (15/7)
Ruling on one who gives charity and zakaah only with the aim of making his wealth grow
Q) I only give zakaah or charity with the aim of making my wealth grow and increasing the barakah in it. What is your advice?
A) Praise be to Allaah.
There is nothing wrong with that, as Allaah pointed out something like that in the words of Nooh to his people (interpretation of the meaning):
“I [Nooh] said (to them): ‘Ask forgiveness from your Lord, verily, He is Oft‑Forgiving;
11. ‘He will send rain to you in abundance,
12. ‘And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers”
[Nooh 71:10-12].
And the Prophet (peace and blessings of Allaah be upon him) said:
“Wealth never decreases because of charity.”
And he (peace and blessings of Allaah be upon him) said: “Whoever would like to have his lifespan extended and his provision increased, let him uphold his ties of kinship.”
Allaah has only stipulated these worldly benefits in order to encourage people, because if they are encouraged they will do these good deeds, and the one who is seeking the Hereafter will attain benefits in this world and in the Hereafter, as Allaah says (interpretation of the meaning):
“Whosoever desires (by his deeds) the reward of the Hereafter, We give him increase in his reward”[al-Shoora 42:20], i.e., We will give him reward in this world and in the Hereafter. As for only doing acts of worship in the hope of gaining worldly benefits only, this is undoubtedly a shortcoming in intention which is caused by love of this world in the heart of the one who does that. End quote.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him).
Liqaa’aat al-Baab il-Maftooh (3/505).
A) Praise be to Allaah.
There is nothing wrong with that, as Allaah pointed out something like that in the words of Nooh to his people (interpretation of the meaning):
“I [Nooh] said (to them): ‘Ask forgiveness from your Lord, verily, He is Oft‑Forgiving;
11. ‘He will send rain to you in abundance,
12. ‘And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers”
[Nooh 71:10-12].
And the Prophet (peace and blessings of Allaah be upon him) said:
“Wealth never decreases because of charity.”
And he (peace and blessings of Allaah be upon him) said: “Whoever would like to have his lifespan extended and his provision increased, let him uphold his ties of kinship.”
Allaah has only stipulated these worldly benefits in order to encourage people, because if they are encouraged they will do these good deeds, and the one who is seeking the Hereafter will attain benefits in this world and in the Hereafter, as Allaah says (interpretation of the meaning):
“Whosoever desires (by his deeds) the reward of the Hereafter, We give him increase in his reward”[al-Shoora 42:20], i.e., We will give him reward in this world and in the Hereafter. As for only doing acts of worship in the hope of gaining worldly benefits only, this is undoubtedly a shortcoming in intention which is caused by love of this world in the heart of the one who does that. End quote.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him).
Liqaa’aat al-Baab il-Maftooh (3/505).
Does janaazah prayer in al-Haram al-Makki bring a multiple reward?
Q) What about janaazah (funeral) prayer in al-Haram (in Makkah) – does it bring a multiple reward?
A) Praise be to Allaah.
It is proven from the Prophet (peace and blessings of Allaah be upon him) that prayer in al-Masjid al-Haraam is better than a hundred thousand prayers (offered elsewhere). See Irwa’ al-Ghaleel 91129).
The scholars differed as to whether this multiple reward applies only to the five prescribed prayers or does it include others as well?
Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim: It should be noted that our view is that the superiority of prayer in these two mosques does not apply only to the obligatory prayers, rather it includes both obligatory and naafil (supererogatory) prayers. This is the view of Mutarrif among the companions of Maalik. Al-Tahhaawi said: It applies only to the obligatory prayers, but this is contrary to the general meaning of these saheeh ahaadeeth. And Allaah knows best. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Does janaazah prayer in al-Haram al-Makki bring a multiple reward like other prayers?
He replied: There is a difference of opinion among the scholars concerning this. Some scholars say that what brings the multiple reward in al-Masjid al-Haraam is the five daily prayers only, and other prayers do not bring the multiple reward. What appears to be the case from the apparent meaning of the hadeeth is that it includes all prayers, and the janaazah prayer is included in this general meaning of the reward for prayers in al-Masjid al-Haraam being multiplied. And Allaah knows best. End quote from Liqa’ al-baab il-Maftooh (116/11).
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
It is proven from the Prophet (peace and blessings of Allaah be upon him) that prayer in al-Masjid al-Haraam is better than a hundred thousand prayers (offered elsewhere). See Irwa’ al-Ghaleel 91129).
The scholars differed as to whether this multiple reward applies only to the five prescribed prayers or does it include others as well?
Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim: It should be noted that our view is that the superiority of prayer in these two mosques does not apply only to the obligatory prayers, rather it includes both obligatory and naafil (supererogatory) prayers. This is the view of Mutarrif among the companions of Maalik. Al-Tahhaawi said: It applies only to the obligatory prayers, but this is contrary to the general meaning of these saheeh ahaadeeth. And Allaah knows best. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Does janaazah prayer in al-Haram al-Makki bring a multiple reward like other prayers?
He replied: There is a difference of opinion among the scholars concerning this. Some scholars say that what brings the multiple reward in al-Masjid al-Haraam is the five daily prayers only, and other prayers do not bring the multiple reward. What appears to be the case from the apparent meaning of the hadeeth is that it includes all prayers, and the janaazah prayer is included in this general meaning of the reward for prayers in al-Masjid al-Haraam being multiplied. And Allaah knows best. End quote from Liqa’ al-baab il-Maftooh (116/11).
And Allaah knows best.
Islam Q&A
Saturday, October 4, 2008
It is not valid to combine making up missed Ramadaan fasts with fasting six days of Shawwaal with one intention
Q) Is it permissible for me to fast the six days of Shawwaal with the same intention as making up the days I did not fast in Ramadaan because of menstruation?
A) Praise be to Allaah.
That is not valid, because fasting the six days of Shawwaal can only be done after fasting Ramadaan in full.
Shaykh Ibn ‘Uthaymeen said in Fataawa al-Siyaam (438):
Whoever fasts the day of ‘Arafah, or the day of ‘Ashoora’, but still owes days from Ramadaan, his fast is valid, but if he intends to fast this day to make up for a missed Ramadaan fast, he will have two rewards: the reward for the day of ‘Arafah or ‘Ashoora’ along with the reward for making up the missed fast. This has to do with voluntary fasts in general that are not connected to Ramadaan. With regard to fasting the six days of Shawwaal, they are connected to Ramadaan and can only done after making up missed Ramadaan fasts. If he fasts them before making up missed Ramadaan fasts he will not attain that reward, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan then follows it with six days of Shawwaal, it will be as if he fasted for a lifetime.” It is well known that whoever still owes days from Ramadaan is not regarded as having fasted Ramadaan until he makes up the days he missed.
Islam Q&A
A) Praise be to Allaah.
That is not valid, because fasting the six days of Shawwaal can only be done after fasting Ramadaan in full.
Shaykh Ibn ‘Uthaymeen said in Fataawa al-Siyaam (438):
Whoever fasts the day of ‘Arafah, or the day of ‘Ashoora’, but still owes days from Ramadaan, his fast is valid, but if he intends to fast this day to make up for a missed Ramadaan fast, he will have two rewards: the reward for the day of ‘Arafah or ‘Ashoora’ along with the reward for making up the missed fast. This has to do with voluntary fasts in general that are not connected to Ramadaan. With regard to fasting the six days of Shawwaal, they are connected to Ramadaan and can only done after making up missed Ramadaan fasts. If he fasts them before making up missed Ramadaan fasts he will not attain that reward, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan then follows it with six days of Shawwaal, it will be as if he fasted for a lifetime.” It is well known that whoever still owes days from Ramadaan is not regarded as having fasted Ramadaan until he makes up the days he missed.
Islam Q&A
She fasted to make up days from Ramadaan without her husband’s permission
Q) A woman made up fasting two days she missed of Ramadaan without her husband permission (she did not tell him). She felt shy to tell her husband. If it was not permissible for her to do this, should she expiate?
A) Praise be to Allaah.
A woman has to make up the days that she did not fast in Ramadaan even if that is without her husband’s knowledge, and when it comes to an obligatory fast, her husband’s permission is not essential. So the fast of the woman mentioned is valid. As for non-obligatory fasts, a woman should not fast when her husband is present except with his permission, because the Prophet (peace and blessings of Allaah be upon him) forbade women to fast when their husbands are present without their permission, apart from Ramadaan.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta (10/353).
A) Praise be to Allaah.
A woman has to make up the days that she did not fast in Ramadaan even if that is without her husband’s knowledge, and when it comes to an obligatory fast, her husband’s permission is not essential. So the fast of the woman mentioned is valid. As for non-obligatory fasts, a woman should not fast when her husband is present except with his permission, because the Prophet (peace and blessings of Allaah be upon him) forbade women to fast when their husbands are present without their permission, apart from Ramadaan.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta (10/353).
Ruling on opening one’s business on the day of kaafir festivals
Q) Is it wrong to open one's business on the days of Eid?
A) Praise be to Allaah.
Firstly:
There is nothing wrong with a Muslim opening his business on the day of the Muslim Eids (Eid al-Fitr and Eid al-Adha), subject to the condition that he does not sell anything that may help some people to disobey Allaah.
Secondly:
With regard to opening one’s business on days that the non-Muslims take as festivals, such as Christmas and Jewish, Buddhist or Hindu festivals, there is nothing wrong with that either, subject to the condition that you do not sell them anything that may help them in their sins, such as flags, banners, images, greetings cards, lanterns, flowers, coloured eggs and anything else they use in their festivals.
Similarly he should not sell the Muslims anything that could help them to resemble the kuffaar on their festivals.
The basic principle concerning that is that the Muslim is forbidden to commit acts of sin or help anyone else to do so. Allaah says (interpretation of the meaning):
“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”
[al-Maa’idah 5:2]
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “A Muslim should not sell things that will help the Muslims to imitate them (the kuffaar) on their festivals, such as food, clothing and so on, because that is helping in doing evil.” End quote from Iqtida’ al-Siraat al-Mustaqeem, 2/520
And he said: ‘As for Muslims selling to [the kuffaar] on their festivals the things that help them to celebrate their festivals, such as food, clothing, herbs and so on, or giving those things to them, this is a kind of helping them to establish their haraam festivals.”
It is narrated that Ibn Habeeb al-Maaliki said: “Do you not see that it is not permissible for the Muslims to sell to the Christians anything that has to do with their festivals, whether it be meat, condiments or clothing; they should not lend them mounts or help them in any part of their festivals, because that is like venerating their shirk and helping them in their kufr. The authorities should forbid the Muslims to do that. This is the view of Maalik and others, and I do not know of anyone who disagreed with that.
Iqtida’ al-Siraat al-Mustaqeem, 2/526; al-Fataawa al-Kubra, 2/489; Ahkaam Ahl al-Dhimmah, 3/1250
Shaykh al-Islam also said: If the things they buy are used to do haraam things, such as crosses, palm branches, baptismal fonts, incense, meat that has been slaughtered for anyone or anything other than Allaah, images and so on, then they are undoubtedly haraam, such as selling them juice for them to use as wine, or building churches for them.
With regard to things that they use in their festivals such as food, drink and clothing, the basic principles of Ahmad and others suggest that these are makrooh, but does makrooh mean it is haraam, as in the madhhab of Maalik, or that it is discouraged? The most likely view is that it is makrooh in the sense of being haraam, for he does not allow the sale of bread, meat and herbs to evildoers who will drink wine with them, because these things are helping them to manifest the false religion and increase the numbers of people who will gather on their festival. This is worse than helping one particular person. Al-Iqtida’, 2/2/552
Ibn Hajar al-Makki (may Allaah have mercy on him) was asked about selling musk to a kaafir, knowing that he is buying it to perfume his idols, or selling an animal to a kaafir knowing that he is going to kill it in an improper manner in order to eat it.
He replied:
It is haraam to sell in both cases, just as the scholars said: If the seller knows that the buyer is going to use the goods for sinful purposes, it is haraam to sell them to him. Perfuming idols and killing animals to be eaten without being slaughtered properly are two major sins, even for them, because the more correct view concerning the kaafirs is that the rulings of sharee’ah are addressed to them just as they are addressed to Muslims. So it is not permissible to help them by selling them things that may help them to do these things. Similar to knowing in this case is thinking that that will most likely happen. And Allaah knows best. End quote from al-Fataawa al-Fiqhiyyah al-Kubra, 2/270
To conclude: it is permissible for a Muslim to open his business of the days of kaafir festivals, subject to two conditions:
1 – That he does not sell them anything that can be used for sin or that will help them to celebrate their festivals.
2 – That he does not sell to the Muslims anything that will help them to imitate the kuffaar in these festivals.
Undoubtedly there are specific goods that are used for these festivals, such as greetings cards, images, statues, crosses, and certain types of trees. It is not permissible to sell these things, or to bring them into the store at all.
As for other things that may be used for this festival or for other purposes, then the business owner should do his best to work it out, and not sell them to people whose situation he knows or who thinks will most likely use them for haraam purposes or to celebrate that festival, such as clothes, perfume and foods.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Firstly:
There is nothing wrong with a Muslim opening his business on the day of the Muslim Eids (Eid al-Fitr and Eid al-Adha), subject to the condition that he does not sell anything that may help some people to disobey Allaah.
Secondly:
With regard to opening one’s business on days that the non-Muslims take as festivals, such as Christmas and Jewish, Buddhist or Hindu festivals, there is nothing wrong with that either, subject to the condition that you do not sell them anything that may help them in their sins, such as flags, banners, images, greetings cards, lanterns, flowers, coloured eggs and anything else they use in their festivals.
Similarly he should not sell the Muslims anything that could help them to resemble the kuffaar on their festivals.
The basic principle concerning that is that the Muslim is forbidden to commit acts of sin or help anyone else to do so. Allaah says (interpretation of the meaning):
“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”
[al-Maa’idah 5:2]
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “A Muslim should not sell things that will help the Muslims to imitate them (the kuffaar) on their festivals, such as food, clothing and so on, because that is helping in doing evil.” End quote from Iqtida’ al-Siraat al-Mustaqeem, 2/520
And he said: ‘As for Muslims selling to [the kuffaar] on their festivals the things that help them to celebrate their festivals, such as food, clothing, herbs and so on, or giving those things to them, this is a kind of helping them to establish their haraam festivals.”
It is narrated that Ibn Habeeb al-Maaliki said: “Do you not see that it is not permissible for the Muslims to sell to the Christians anything that has to do with their festivals, whether it be meat, condiments or clothing; they should not lend them mounts or help them in any part of their festivals, because that is like venerating their shirk and helping them in their kufr. The authorities should forbid the Muslims to do that. This is the view of Maalik and others, and I do not know of anyone who disagreed with that.
Iqtida’ al-Siraat al-Mustaqeem, 2/526; al-Fataawa al-Kubra, 2/489; Ahkaam Ahl al-Dhimmah, 3/1250
Shaykh al-Islam also said: If the things they buy are used to do haraam things, such as crosses, palm branches, baptismal fonts, incense, meat that has been slaughtered for anyone or anything other than Allaah, images and so on, then they are undoubtedly haraam, such as selling them juice for them to use as wine, or building churches for them.
With regard to things that they use in their festivals such as food, drink and clothing, the basic principles of Ahmad and others suggest that these are makrooh, but does makrooh mean it is haraam, as in the madhhab of Maalik, or that it is discouraged? The most likely view is that it is makrooh in the sense of being haraam, for he does not allow the sale of bread, meat and herbs to evildoers who will drink wine with them, because these things are helping them to manifest the false religion and increase the numbers of people who will gather on their festival. This is worse than helping one particular person. Al-Iqtida’, 2/2/552
Ibn Hajar al-Makki (may Allaah have mercy on him) was asked about selling musk to a kaafir, knowing that he is buying it to perfume his idols, or selling an animal to a kaafir knowing that he is going to kill it in an improper manner in order to eat it.
He replied:
It is haraam to sell in both cases, just as the scholars said: If the seller knows that the buyer is going to use the goods for sinful purposes, it is haraam to sell them to him. Perfuming idols and killing animals to be eaten without being slaughtered properly are two major sins, even for them, because the more correct view concerning the kaafirs is that the rulings of sharee’ah are addressed to them just as they are addressed to Muslims. So it is not permissible to help them by selling them things that may help them to do these things. Similar to knowing in this case is thinking that that will most likely happen. And Allaah knows best. End quote from al-Fataawa al-Fiqhiyyah al-Kubra, 2/270
To conclude: it is permissible for a Muslim to open his business of the days of kaafir festivals, subject to two conditions:
1 – That he does not sell them anything that can be used for sin or that will help them to celebrate their festivals.
2 – That he does not sell to the Muslims anything that will help them to imitate the kuffaar in these festivals.
Undoubtedly there are specific goods that are used for these festivals, such as greetings cards, images, statues, crosses, and certain types of trees. It is not permissible to sell these things, or to bring them into the store at all.
As for other things that may be used for this festival or for other purposes, then the business owner should do his best to work it out, and not sell them to people whose situation he knows or who thinks will most likely use them for haraam purposes or to celebrate that festival, such as clothes, perfume and foods.
And Allaah knows best.
Islam Q&A
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