Question:
I think to myself that their is a orphans and widows and people with no hope in parts of the world that I should rather help. I know this sounds sort of rude so I feel guilty and confused. Is the reward from Ta'ala the same?
Also, if I said to myself from now on whatever I earn I will donate 10, 20, 30, 40, 50 or whatever percent to charity, do I have to give from the money I currently have saved up (which is a couple thousand) or just that I got after I said this? I know it doesn't matter as it is all extra deeds, but I feel bad becasue I feel if I don't give from the amount I got saved up, then I'm being greedy, but I also wish to save some money because I wish to invest here and their to make some money.
Also, if I say I would give 50% of what I make or whatever, then later change it and say I will give less, is that okay, like if I say I will then give 25%, this seems like I'm being cheap/greedy. I want to do good, help those in need, purify myself and I know Allah Ta'ala will give me 10 fold back, but I feel kind of confused and guilty.
Also, what if my parents don't allow me to donate so much and say I should save, what should I do then?
Is it okay I give to charity, mean while I make my parents pay for my books for school and gas and stuff like that? or is this a type of stealing/trickery?
Answer:
1) "Is the charity the same regardless of whom you give it to?"
There is a lot of people who need help in this world, do what you can with what you have. For example:
What is meant is that the criterion with regard to charity is need and want. If it seems to you that one beggar is in greater need than the other, then he should be given charity first.
If the amount that you want to give in charity is sufficient to meet the need of both beggars, then share it between them, but if there is only enough for one of them, then in that case there is no sin on you if you give it to either of them, but try to conceal that from the other, so that he will not feel any resentment or envy.
If a Muslim wants to give voluntary charity, he should look at the situation of the needy people around him and give precedence to those who are in greatest need. It is better to give to relatives, as the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Start with those for whom you are responsible: your mother, your father, your sister, your brother, then the next closest and the next closest.” Narrated by al-Nasaa’i (2485); classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.
--->[Islamqa, fatwa no. 75406]
2) "...I said to myself from now on whatever I earn I will donate 10, 20, 30, 40, 50 or whatever percent to charity..."
It is mustahabb for charity to be composed of whatever is surplus to one’s needs and the needs of those for whom one is responsible. If a person gives in charity that which affects his needs or the needs of those for whom he is responsible, that is a sin, because his spending on them is obligatory and it is not permissible to give precedence to a naafil (supererogatory) action over an obligatory one.
“And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty”
[al-Isra’ 17:29]
The mufassireen said, in their commentaries on this aayah: Do not give all that you have when you and your dependents are in need of it, so that you are left with no money to spend, like an exhausted camel, i.e., one which has lost its strength and has no energy. And it was said that it means, lest you be blamed and come to regret it. But the one who is being addressed here is not the Prophet (peace and blessings of Allaah be upon him), because he is not one of those who would regret spending what they had in their hands for the sake of Allaah. Rather Allaah forbade extravagance in spending and giving all the money that one has in hand, less that end in regret on the part of the one who spent all that he had.
It was narrated that Ka’b ibn Maalik (may Allaah be pleased with him) said: “I said, ‘O Messenger of Allaah, as a sign of my repentance I will give away some of my wealth in charity to Allaah and His Messenger.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Keep some of your wealth for yourself, that will be better for you.’” (al-Bukhaari, 2552; Muslim, 4973).
--->[Islamqa, fatwa no. 22881]
3) "Also, if I say I would give 50% of what I make or whatever, then later change it and say I will give less, is that okay..."
If your vow was only an intention and not verbal then you may change it, however if your vow was verbal and in which you promised Allah then this action is an act of worship and this vow must be fulfilled. But if it was only an intention and was not verbal, then it does not have to be fulfilled.
--->[islamqa, fatwa no. 105385]
I would like to also add that it is advised that:
The Muslim should not make vows, because the Prophet (blessings and peace of Allaah be upon him) said:
“Vows do not bring anything forward or put it back, but vows are a means of getting something out of the miser.”
The Muslim should do good, give charity and draw close to Allaah, may He be glorified and exalted, in whatever ways Allaah makes easy for him, without making vows. But if he commits himself to do something, then he must fulfil it, if his vow is a vow to do an act of obedience. The Prophet (blessings and peace of Allaah be upon him) said:
“Whoever vows to do an act of obedience to Allaah, let him obey Him.”
and Allaah says (interpretation of the meaning):
“They (are those who) fulfil (their) vows, and they fear a Day whose evil will be wide‑spreading”
[al-Insaan 76:7]
“And whatever you spend for spendings (e.g., in Sadaqah — charity for Allaah’s Cause) or whatever vow you make, be sure Allaah knows it all”
[al-Baqarah 2:270]
So if a person makes a vow to do an act of obedience, it is obligatory for him to fulfil it.
IMPORTANT: The expiation for breaking the vow is as Allaah says (interpretation of the meaning):
“for its expiation (a deliberate oath) feed ten Masaakeen (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for the oaths when you have sworn”
[al-Maa’idah 5:89]
--->[islamqa, fatwa no. 105311]
4) "Also, what if my parents don't allow me to donate so much and say I should save, what should I do then?"
This question is answered from points 1-3 I've written.
5) "Is it okay I give to charity, mean while I make my parents pay for my books for school and gas and stuff like that? or is this a type of stealing/trickery?"
If your parents are burden by paying for your books, gas, etc then you should contribute if you have the money. If they are not burden by this and have surplus money then you are not obliged too but if it creates love between you and your parents then this is good then you should also help them regarding your needs.
I hope have been able to answer your questions well.
SOURCE:
Courtesy of Yahoo Answers
Question answered by Iqra Newsletter
Tuesday, May 24, 2011
Saturday, May 21, 2011
She changed her sex to male then she became Muslim
Question:
I have a situation that I am fearful and ashamed to talk about, but I fear the torment of the hellfire and want to know the ruling on it.
In the past, I was a mushrik (polytheist) and was deceived by the Shaytaan so that, while I was born female, I acted in a very masculine way and had masculine desires and lifestyle. Because of this, I thought that it would be better for me to go through a sex change operation and take hormones, etc. to become a man, and these procedures are all irreversible. I lived comfortably as a man for a long time and then last week, Alhamdulillah, I found Islam and became guided to the straight path.
Now that I am Muslim, I really regret my former actions and every day I feel extremely ashamed about what I have done before my lord, and I am afraid to go to any of the masaajid around my area because I dont know what I should do concerning this situation. I was not born a man so I feel if I went for Jumuah etc. with the men, I would be guilty of lying, but outwardly I appear entirely like a male, so there is no way to be among the sisters either.
I feel like there is no hope for me and that even if I repent to Allah, because of the severity of my sin I will still be doomed to the hell. What can I do? Would it be better to just stay away from the masaajid so as not to cause a fitnah for the other Muslims? Insha Allah, even if I am alone I will hopefully be able to study from the works of the scholars as books and lectures are easily found nowadays.
Answer:
Praise be to Allaah.
Firstly:
We praise Allah, may He be exalted, for having guided you to Islam. This is the greatest blessing that Allah can bestow upon a person, because through it one can attain true happiness and eternal bliss and everlasting delight in eternal Paradise.
We give you the glad tidings that Allah accepts repentance because, by His mercy, Allah makes Islam erase whatever sins came before it, no matter how great, serious and abhorrent they were. At the very moment when you uttered the Shahaadatayn and entered Islam, Allah forgave all your previous sins, including the sex change that you underwent.
You have turned over a new leaf and started a clean, fresh page with Allah, on which there are no sins, so keep it clean and do not spoil it with sins.
Ignore the whispers of the Shaytaan (Satan) that he is trying to put in your mind, because he wants to make you despair of the mercy of Allah and think that you are doomed to Hell. But by becoming Muslim, you have been forgiven all your previous sins.
Secondly:
Allah created you female, and you have to accept what Allah decreed for you and chose for you. It is not the issue of whether a person is a man or woman; rather it is the issue of whether he or she will be obedient to Allah and attain the pleasure of Allah, whether the person is male or female.
So you have to go back to the way you were before.
We asked a doctor and he told us that it is easy, in sha Allah. You can go back to the specialists in this field and do what they advise.
If the uterus has been surgically removed, that cannot be fixed, but there is no sin on you for that because Islam – as stated above – erases whatever came before it of sins. The same is also true of repentance: it erases sins. You have become Muslim and you have repented and regretted what you did; these are two things, each of which on its own is sufficient to erase previous sins.
Thirdly:
With regard to your mixing with men and attending prayers in congregation and Jumu‘ah prayer with them, that is not permissible because you are not a man. You have to conduct yourself on the basis that you are female and follow the rulings that Allah has prescribed for females.
With regard to mixing with women, there is nothing wrong with that because you are in fact female.
But if this mixing is going to cause you considerable embarrassment and women will not understand your situation because your outward appearance is masculine, then you can delay that until you change your outward appearance to feminine. You have to hasten to go to the doctor and start to correct the previous mistakes. Until that is done – and we hope that it will be soon – you can focus on learning about Islam through books and articles, and listening to lectures.
We ask Allah, may He be exalted, to guide you to the truth and make you steadfast in adhering to it; may He open your heart and complete His blessings upon you and grant you peace of mind and happiness in this world and in the Hereafter.
And Allah knows best.
SOURCE:
Islamqa, Fatwa no. 157881
I have a situation that I am fearful and ashamed to talk about, but I fear the torment of the hellfire and want to know the ruling on it.
In the past, I was a mushrik (polytheist) and was deceived by the Shaytaan so that, while I was born female, I acted in a very masculine way and had masculine desires and lifestyle. Because of this, I thought that it would be better for me to go through a sex change operation and take hormones, etc. to become a man, and these procedures are all irreversible. I lived comfortably as a man for a long time and then last week, Alhamdulillah, I found Islam and became guided to the straight path.
Now that I am Muslim, I really regret my former actions and every day I feel extremely ashamed about what I have done before my lord, and I am afraid to go to any of the masaajid around my area because I dont know what I should do concerning this situation. I was not born a man so I feel if I went for Jumuah etc. with the men, I would be guilty of lying, but outwardly I appear entirely like a male, so there is no way to be among the sisters either.
I feel like there is no hope for me and that even if I repent to Allah, because of the severity of my sin I will still be doomed to the hell. What can I do? Would it be better to just stay away from the masaajid so as not to cause a fitnah for the other Muslims? Insha Allah, even if I am alone I will hopefully be able to study from the works of the scholars as books and lectures are easily found nowadays.
Answer:
Praise be to Allaah.
Firstly:
We praise Allah, may He be exalted, for having guided you to Islam. This is the greatest blessing that Allah can bestow upon a person, because through it one can attain true happiness and eternal bliss and everlasting delight in eternal Paradise.
We give you the glad tidings that Allah accepts repentance because, by His mercy, Allah makes Islam erase whatever sins came before it, no matter how great, serious and abhorrent they were. At the very moment when you uttered the Shahaadatayn and entered Islam, Allah forgave all your previous sins, including the sex change that you underwent.
You have turned over a new leaf and started a clean, fresh page with Allah, on which there are no sins, so keep it clean and do not spoil it with sins.
Ignore the whispers of the Shaytaan (Satan) that he is trying to put in your mind, because he wants to make you despair of the mercy of Allah and think that you are doomed to Hell. But by becoming Muslim, you have been forgiven all your previous sins.
Secondly:
Allah created you female, and you have to accept what Allah decreed for you and chose for you. It is not the issue of whether a person is a man or woman; rather it is the issue of whether he or she will be obedient to Allah and attain the pleasure of Allah, whether the person is male or female.
So you have to go back to the way you were before.
We asked a doctor and he told us that it is easy, in sha Allah. You can go back to the specialists in this field and do what they advise.
If the uterus has been surgically removed, that cannot be fixed, but there is no sin on you for that because Islam – as stated above – erases whatever came before it of sins. The same is also true of repentance: it erases sins. You have become Muslim and you have repented and regretted what you did; these are two things, each of which on its own is sufficient to erase previous sins.
Thirdly:
With regard to your mixing with men and attending prayers in congregation and Jumu‘ah prayer with them, that is not permissible because you are not a man. You have to conduct yourself on the basis that you are female and follow the rulings that Allah has prescribed for females.
With regard to mixing with women, there is nothing wrong with that because you are in fact female.
But if this mixing is going to cause you considerable embarrassment and women will not understand your situation because your outward appearance is masculine, then you can delay that until you change your outward appearance to feminine. You have to hasten to go to the doctor and start to correct the previous mistakes. Until that is done – and we hope that it will be soon – you can focus on learning about Islam through books and articles, and listening to lectures.
We ask Allah, may He be exalted, to guide you to the truth and make you steadfast in adhering to it; may He open your heart and complete His blessings upon you and grant you peace of mind and happiness in this world and in the Hereafter.
And Allah knows best.
SOURCE:
Islamqa, Fatwa no. 157881
Friday, May 20, 2011
When Proposing Marriage, should the person be informed of an illness or defect the other person has?
If there is any illness or defect that could affect married life or it could put one spouse off the other, it must be disclosed and it is haraam to conceal it.
Ibn al-Qayyim (may Allah have mercy on him) said: Every fault which puts the other spouse off, so that the purposes of marriage, namely compassion and love, cannot be achieved, mean that the spouse has the choice of annulling the marriage. (Zaad al-Ma’aad, 5/166)
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) was asked: There is a man who proposed marriage to a woman, and it is known that this woman has a physical defect, but this defect is hidden and is not obvious, and there is the hope that this defect may be cured, such as leprosy or vitiligo. Should the suitor be informed of that?
He replied: If a man proposes marriage to a woman who has a hidden defect, that some people know about, if the suitor asks about it, it is obligatory to tell him; this is clear. If he does not ask about it, then he should be told about it, because this comes under the heading of sincere advice, especially if there is no hope of it being corrected or cured. But if there is the hope that it may be corrected or cured, then it is less serious. But there are some things that may be cured, but the process is slow, if indeed it is even possible, such as leprosy, and to the best of my knowledge I don’t think it can be cured completely. Therefore a differentiation should be made between that which may be curable quickly, and that which is curable but will take some time.
SOURCE:
Islamqa, Fatwa no. 146988
Ibn al-Qayyim (may Allah have mercy on him) said: Every fault which puts the other spouse off, so that the purposes of marriage, namely compassion and love, cannot be achieved, mean that the spouse has the choice of annulling the marriage. (Zaad al-Ma’aad, 5/166)
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) was asked: There is a man who proposed marriage to a woman, and it is known that this woman has a physical defect, but this defect is hidden and is not obvious, and there is the hope that this defect may be cured, such as leprosy or vitiligo. Should the suitor be informed of that?
He replied: If a man proposes marriage to a woman who has a hidden defect, that some people know about, if the suitor asks about it, it is obligatory to tell him; this is clear. If he does not ask about it, then he should be told about it, because this comes under the heading of sincere advice, especially if there is no hope of it being corrected or cured. But if there is the hope that it may be corrected or cured, then it is less serious. But there are some things that may be cured, but the process is slow, if indeed it is even possible, such as leprosy, and to the best of my knowledge I don’t think it can be cured completely. Therefore a differentiation should be made between that which may be curable quickly, and that which is curable but will take some time.
SOURCE:
Islamqa, Fatwa no. 146988
Thursday, May 19, 2011
The Reward for Prayer
The Messenger of Allah (blessings and peace of Allah be upon him) said:
"The prayer offered in congregation is twenty five times more superior (in reward) to the prayer offered alone in one's house or in a business center, because if one performs ablution and does it perfectly, and then proceeds to the mosque with the sole intention of praying, then for each step which he takes towards the mosque, Allah upgrades him a degree in reward and (forgives) crosses out one sin till he enters the mosque. When he enters the mosque he is considered in prayer as long as he is waiting for the prayer and the angels keep on asking for Allah's forgiveness for him and they keep on saying: 'O Allah! Be Merciful to him, O Allah! Forgive him, as long as he keeps on sitting at his praying place and does not pass wind.
{Bukhari}
It is agreed upon that the above hadith only applies to men, because praying in jamaa’ah is obligatory for them.
As for women, it is stated a woman's prayer in her house, even if it is offered alone, is better and brings a greater reward than her prayer in the mosque, even if it is offered in congregation.
A woman's prayer offered at home is better, because of the marfoo’ hadeeth of Umm Salamah: “The best places of prayer for women are the innermost parts of their houses.” Narrated by Ahmad in al-Musnad, 6/297; classed as hasan by the editors of al-Musnad.
It was narrated from ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:
"A woman’s prayer in her house is better than her prayer in her courtyard, and her prayer in her bedroom is better than her prayer in her house." Narrated by Abu Dawood (570) and al-Tirmidhi (1173); classed as saheeh by Shaykh al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb (1/136).
“In her house” refers to the room in which the woman is.
“in her courtyard” refers to the central part of the house to which all the doors open. It is like what people nowadays call the hallway.
“her bedroom” refers to a smaller room inside a larger room, where she keeps her precious belongings.
With regard to the virtue of praying in congregation in the mosque, this is only for men, because they are the ones who are commanded to go out to it, except for the Eid prayer, the reward of which is multiplied for women too, because they are commanded to go out to it. Hence Ibn Daqeeq al-‘Eid said:
"As women are encouraged to go out to the mosque, they should be equal with men (in reward) because the fact that men are mentioned with regard to the reward for actions is does not mean that the reward is limited to them in sharee’ah."
Thus,it is better for a womam to pray in her house for she will attain a reward greater than that for praying in the mosque, praise be to Allah. Except in the case for Eid prayer where it is better for her to pray at the Masjid.
Al-Bukhaari (324) and Muslim (890) narrated that Umm ‘Atiyyah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to bring them (women) out on (Eid) al-Fitr and (Eid) al-Adha, and to bring out adolescent girls, menstruating women and virgins, but the menstruating women were to stay away from the prayer, but were to witness goodness and the gathering of the Muslims. I said: “O Messenger of Allaah, what if one of us does not have a jilbaab?” He said: “Let her sister lend her a jilbab.”
Al-Haafiz said:
This shows that it is mustahabb for women to come out and attend the Eid prayers, whether they are young or not.
But they must go out looking decent, not wearing adornment, makeup or perfume, so that they may combine following the Sunnah with avoiding fitnah.
SOURCE:
Islamqa, Fatwa no. 12093, 122393, 90071, 49011
"The prayer offered in congregation is twenty five times more superior (in reward) to the prayer offered alone in one's house or in a business center, because if one performs ablution and does it perfectly, and then proceeds to the mosque with the sole intention of praying, then for each step which he takes towards the mosque, Allah upgrades him a degree in reward and (forgives) crosses out one sin till he enters the mosque. When he enters the mosque he is considered in prayer as long as he is waiting for the prayer and the angels keep on asking for Allah's forgiveness for him and they keep on saying: 'O Allah! Be Merciful to him, O Allah! Forgive him, as long as he keeps on sitting at his praying place and does not pass wind.
{Bukhari}
It is agreed upon that the above hadith only applies to men, because praying in jamaa’ah is obligatory for them.
As for women, it is stated a woman's prayer in her house, even if it is offered alone, is better and brings a greater reward than her prayer in the mosque, even if it is offered in congregation.
A woman's prayer offered at home is better, because of the marfoo’ hadeeth of Umm Salamah: “The best places of prayer for women are the innermost parts of their houses.” Narrated by Ahmad in al-Musnad, 6/297; classed as hasan by the editors of al-Musnad.
It was narrated from ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:
"A woman’s prayer in her house is better than her prayer in her courtyard, and her prayer in her bedroom is better than her prayer in her house." Narrated by Abu Dawood (570) and al-Tirmidhi (1173); classed as saheeh by Shaykh al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb (1/136).
“In her house” refers to the room in which the woman is.
“in her courtyard” refers to the central part of the house to which all the doors open. It is like what people nowadays call the hallway.
“her bedroom” refers to a smaller room inside a larger room, where she keeps her precious belongings.
With regard to the virtue of praying in congregation in the mosque, this is only for men, because they are the ones who are commanded to go out to it, except for the Eid prayer, the reward of which is multiplied for women too, because they are commanded to go out to it. Hence Ibn Daqeeq al-‘Eid said:
"As women are encouraged to go out to the mosque, they should be equal with men (in reward) because the fact that men are mentioned with regard to the reward for actions is does not mean that the reward is limited to them in sharee’ah."
Thus,it is better for a womam to pray in her house for she will attain a reward greater than that for praying in the mosque, praise be to Allah. Except in the case for Eid prayer where it is better for her to pray at the Masjid.
Al-Bukhaari (324) and Muslim (890) narrated that Umm ‘Atiyyah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to bring them (women) out on (Eid) al-Fitr and (Eid) al-Adha, and to bring out adolescent girls, menstruating women and virgins, but the menstruating women were to stay away from the prayer, but were to witness goodness and the gathering of the Muslims. I said: “O Messenger of Allaah, what if one of us does not have a jilbaab?” He said: “Let her sister lend her a jilbab.”
Al-Haafiz said:
This shows that it is mustahabb for women to come out and attend the Eid prayers, whether they are young or not.
But they must go out looking decent, not wearing adornment, makeup or perfume, so that they may combine following the Sunnah with avoiding fitnah.
SOURCE:
Islamqa, Fatwa no. 12093, 122393, 90071, 49011
Wednesday, May 18, 2011
Is man’s fate pre-destined or does he have freedom of will?
Question:
Is our fate completely pre-destined? Some say we have a choice of which path to choose but what you will find at the end of the path has been chosen for you by Allah. I have also read that qadar was perhaps created by Jahm b. Safwan, not Allah.
Where can I find the information in the Quran and if there is a set destiny how much of it is chosen by God? Is there really a set day on which I will have birth and another for earthly death, for whom I will marry?
What if I did meet the man I am supposed to marry but I somehow choose the wrong path (so I may believe) only to realize I did wrong. Will he come in my path again or have I altered my destiny so that my punishment may be that I can not have this person in my life?
Answer:
Praise be to Allaah.
Belief in al-qadar (the divine will and decree) is one of the pillars of faith, because the Prophet (peace and blessings of Allaah be upon him) said, when he answered Jibreel’s question about faith: “(It means) believing in Allaah, His angels, His Books, His Messengers and the Last Day, and to believe in al-qadar (the divine decree) both good and bad.”
What is meant by al-qadar is that Allaah has decreed all things from eternity and knows that they will happen at times that are known to Him, and in specific ways, and that He has written that and willed it, and they happen according to what He has decreed. [al-Qada’ wa’l-Qadar by Dr ‘Abd al-Rahmaan al-Mahmoud, p. 39].
Belief in al-qadar is based on four things:
1 – Knowledge, i.e., that Allaah knows what His creation will do, by virtue of His eternal knowledge.
2 – Writing, i.e., that Allaah has written the destiny of all creatures in al-Lawh al-Mahfooz.
3 – Will, i.e., that what Allaah wills happens and what He does not will does not happen. There is no movement in the heavens or on earth but it happens by His will.
4 – Creation and formation, i.e., that Allaah is the Creator of all things, including the actions of His slaves. They do their actions in a real sense, and He is the Creator of them and of their actions.
Whoever believes in these four believes in al-qadar.
The Qur’aan affirms these things in numerous verses, such as the verses in which He says (interpretation of the meaning):
“And with Him are the keys of the Ghayb (all that is hidden), none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record”
[al-An’aam 6:59]
“No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al‑Lawh Al‑Mahfooz) before We bring it into existence. Verily, that is easy for Allaah”
[al-Hadeed 57:22]
“And you cannot will unless (it be) that Allaah wills the Lord of the ‘Aalameen (mankind, jinn and all that exists)”
[al-Takweer 81:29]
“Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation as written in the Book of Decrees Al‑Lawh Al‑Mahfooz)”
[al-Qamar 54:49]
Muslim (2653) narrated that ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Allaah wrote down the decrees of creation fifty thousand years before He created the heavens and the earth.” He said: “And His Throne was upon the water.”
Hence it should be clear to you that the view that al-qadar was invented by al-Jahm ibn Safwaan is a view that has no sound basis. Al-qadar was not created, rather creation comes under the heading of belief in al-qadar. Al-Jahm went to extremes in affirming the divine will and decree, and claimed that people are compelled to do what they do and have no choice. This is a false view.
The belief of Ahl al-Sunnah wa'l-Jamaa'ah is that a person has freedom of will, and hence he will be rewarded or punished. But his will is subject to the will of Allaah, and nothing can take place in the universe that is not willed by Allaah.
What some people say, that we have the choice to follow whatever path we want but at the end of this path you will find what Allaah has decreed for you, is a correct view. Allaah says (interpretation of the meaning):
“Verily, We showed him the way, whether he be grateful or ungrateful”
[al-Insaan 76:3]
“And shown him the two ways (good and evil)?”
[al-Balad 90:10]
“And say: “The truth is from your Lord.” Then whosoever wills, let him believe; and whosoever wills, let him disbelieve”
[al-Kahf 18:29]
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said, explaining the view of Ahl al-Sunnah with regard to man’s deeds:
People act in a real sense, and Allaah is the Creator of their actions. A person may be a believer or a kaafir, righteous or immoral, he may pray and fast. People have control over their actions, and they have their own will, and Allaah is the Creator of their control and will, as Allaah says (interpretation of the meaning):
“To whomsoever among you who wills to walk straight.
And you cannot will unless (it be) that Allaah wills the Lord of the ‘Aalameen (mankind, jinn and all that exists)”
[al-Takweer 81:28-29]
al-Waasitiyyah ma’a Sharh Harraas, p. 65.
Marriage is one of the things that Allaah has decreed. The person whom you will marry is known to Allaah: He knows who he is, when he was born, where and when he will die, how he will be towards you, and other details. All of that is known to Allaah and He has written it in al-Lawh al-Mahfooz (the Book of Decrees), and it will inevitably come to pass as Allaah has decreed.
If Allaah has decreed that you will marry one person, but you choose someone else, then no matter how long it takes, you will marry that person. But your marriage to someone else is also decreed, because there is nothing that is not decreed by Allaah. It may be decreed for a woman to marry So and so the son of So and so, and he comes to propose marriage but she refuses him, and marries someone else, then he (the second man) dies or divorces her, then she accepts the first one. All of that is decreed, and it is decreed for her to marry So and so the son of So and so after initially refusing him and after some experience or trials etc.
It may be decreed for a woman that a righteous man will propose marriage to her, but she will refuse him and he will never come back to her, and she will marry and live with someone else who is more or less righteous, according what Allaah has decreed.
Because man does not know what is decreed for him, what he must do is to adhere to sharee’ah and abide by its commands and prohibitions, and to seek the help of Allaah and pray to Him for guidance (istikhaarah) concerning all his affairs, whilst implementing the means, one of the most important of which is consulting sincere people who have relevant experience.
If a righteous man proposes marriage to a woman, she should pray to Allaah for guidance (istikhaarah) and agree to marry him. If things then go smoothly, this is an indication that what is good for her is to marry him.
In conclusion, man should study the sharee’ah of Allaah and follow the commands of Allaah even if he feels reluctant, and avoid what Allaah has forbidden even if he is attached to it. All goodness is to be found in obeying sharee’ah. Allaah says (interpretation of the meaning):
“Jihaad (holy fighting in Allaah’s Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allaah knows but you do not know”
[al-Baqarah 2:216]
He should not look at al-qadar as an excuse to ignore commands and do forbidden things, rather he should look at it in a way that will make him content with whatever painful experiences happen to him.
And Allaah knows best.
SOURCE:
Islamqa, Fatwa no. 20806
Is our fate completely pre-destined? Some say we have a choice of which path to choose but what you will find at the end of the path has been chosen for you by Allah. I have also read that qadar was perhaps created by Jahm b. Safwan, not Allah.
Where can I find the information in the Quran and if there is a set destiny how much of it is chosen by God? Is there really a set day on which I will have birth and another for earthly death, for whom I will marry?
What if I did meet the man I am supposed to marry but I somehow choose the wrong path (so I may believe) only to realize I did wrong. Will he come in my path again or have I altered my destiny so that my punishment may be that I can not have this person in my life?
Answer:
Praise be to Allaah.
Belief in al-qadar (the divine will and decree) is one of the pillars of faith, because the Prophet (peace and blessings of Allaah be upon him) said, when he answered Jibreel’s question about faith: “(It means) believing in Allaah, His angels, His Books, His Messengers and the Last Day, and to believe in al-qadar (the divine decree) both good and bad.”
What is meant by al-qadar is that Allaah has decreed all things from eternity and knows that they will happen at times that are known to Him, and in specific ways, and that He has written that and willed it, and they happen according to what He has decreed. [al-Qada’ wa’l-Qadar by Dr ‘Abd al-Rahmaan al-Mahmoud, p. 39].
Belief in al-qadar is based on four things:
1 – Knowledge, i.e., that Allaah knows what His creation will do, by virtue of His eternal knowledge.
2 – Writing, i.e., that Allaah has written the destiny of all creatures in al-Lawh al-Mahfooz.
3 – Will, i.e., that what Allaah wills happens and what He does not will does not happen. There is no movement in the heavens or on earth but it happens by His will.
4 – Creation and formation, i.e., that Allaah is the Creator of all things, including the actions of His slaves. They do their actions in a real sense, and He is the Creator of them and of their actions.
Whoever believes in these four believes in al-qadar.
The Qur’aan affirms these things in numerous verses, such as the verses in which He says (interpretation of the meaning):
“And with Him are the keys of the Ghayb (all that is hidden), none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record”
[al-An’aam 6:59]
“No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al‑Lawh Al‑Mahfooz) before We bring it into existence. Verily, that is easy for Allaah”
[al-Hadeed 57:22]
“And you cannot will unless (it be) that Allaah wills the Lord of the ‘Aalameen (mankind, jinn and all that exists)”
[al-Takweer 81:29]
“Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation as written in the Book of Decrees Al‑Lawh Al‑Mahfooz)”
[al-Qamar 54:49]
Muslim (2653) narrated that ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Allaah wrote down the decrees of creation fifty thousand years before He created the heavens and the earth.” He said: “And His Throne was upon the water.”
Hence it should be clear to you that the view that al-qadar was invented by al-Jahm ibn Safwaan is a view that has no sound basis. Al-qadar was not created, rather creation comes under the heading of belief in al-qadar. Al-Jahm went to extremes in affirming the divine will and decree, and claimed that people are compelled to do what they do and have no choice. This is a false view.
The belief of Ahl al-Sunnah wa'l-Jamaa'ah is that a person has freedom of will, and hence he will be rewarded or punished. But his will is subject to the will of Allaah, and nothing can take place in the universe that is not willed by Allaah.
What some people say, that we have the choice to follow whatever path we want but at the end of this path you will find what Allaah has decreed for you, is a correct view. Allaah says (interpretation of the meaning):
“Verily, We showed him the way, whether he be grateful or ungrateful”
[al-Insaan 76:3]
“And shown him the two ways (good and evil)?”
[al-Balad 90:10]
“And say: “The truth is from your Lord.” Then whosoever wills, let him believe; and whosoever wills, let him disbelieve”
[al-Kahf 18:29]
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said, explaining the view of Ahl al-Sunnah with regard to man’s deeds:
People act in a real sense, and Allaah is the Creator of their actions. A person may be a believer or a kaafir, righteous or immoral, he may pray and fast. People have control over their actions, and they have their own will, and Allaah is the Creator of their control and will, as Allaah says (interpretation of the meaning):
“To whomsoever among you who wills to walk straight.
And you cannot will unless (it be) that Allaah wills the Lord of the ‘Aalameen (mankind, jinn and all that exists)”
[al-Takweer 81:28-29]
al-Waasitiyyah ma’a Sharh Harraas, p. 65.
Marriage is one of the things that Allaah has decreed. The person whom you will marry is known to Allaah: He knows who he is, when he was born, where and when he will die, how he will be towards you, and other details. All of that is known to Allaah and He has written it in al-Lawh al-Mahfooz (the Book of Decrees), and it will inevitably come to pass as Allaah has decreed.
If Allaah has decreed that you will marry one person, but you choose someone else, then no matter how long it takes, you will marry that person. But your marriage to someone else is also decreed, because there is nothing that is not decreed by Allaah. It may be decreed for a woman to marry So and so the son of So and so, and he comes to propose marriage but she refuses him, and marries someone else, then he (the second man) dies or divorces her, then she accepts the first one. All of that is decreed, and it is decreed for her to marry So and so the son of So and so after initially refusing him and after some experience or trials etc.
It may be decreed for a woman that a righteous man will propose marriage to her, but she will refuse him and he will never come back to her, and she will marry and live with someone else who is more or less righteous, according what Allaah has decreed.
Because man does not know what is decreed for him, what he must do is to adhere to sharee’ah and abide by its commands and prohibitions, and to seek the help of Allaah and pray to Him for guidance (istikhaarah) concerning all his affairs, whilst implementing the means, one of the most important of which is consulting sincere people who have relevant experience.
If a righteous man proposes marriage to a woman, she should pray to Allaah for guidance (istikhaarah) and agree to marry him. If things then go smoothly, this is an indication that what is good for her is to marry him.
In conclusion, man should study the sharee’ah of Allaah and follow the commands of Allaah even if he feels reluctant, and avoid what Allaah has forbidden even if he is attached to it. All goodness is to be found in obeying sharee’ah. Allaah says (interpretation of the meaning):
“Jihaad (holy fighting in Allaah’s Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allaah knows but you do not know”
[al-Baqarah 2:216]
He should not look at al-qadar as an excuse to ignore commands and do forbidden things, rather he should look at it in a way that will make him content with whatever painful experiences happen to him.
And Allaah knows best.
SOURCE:
Islamqa, Fatwa no. 20806
Wednesday, May 11, 2011
Can my cat break my salaat?
Question:
When I am praying salaat my cats like to walk in front of me or sit at my feet. When they walk in front of me is my salaat broken and do I have to re-start my salaat?
Answer:
Prayer is invalidated if one of three things mentioned by the Prophet (peace and blessings of Allah be upon him) walks in front of the worshipper. He (peace and blessings of Allah be upon him) said: “Prayer is invalidated by a woman, a donkey or a dog; that may be prevented by something equal in height to the back of a saddle [placed in front of the worshipper as a sutrah or screen].” (Narrated by Muslim, 511).
According to one report, “a black dog.” The narrator said: “I said, ‘O Abu Dharr, what is the difference between a black dog and a red or yellow dog?’ He said, ‘O son of my brother, I asked the Messenger of Allah (peace and blessings of Allah be upon him) the same question, and he said, “The black dog is a devil.”’” (Narrated by Muslim, 510).
This ruling applies if one of the things mentioned passes in front of the worshipper and he does not have a sutrah or object to serve as a screen in front of him. But if he has a screen in front of him and the person or animal passes beyond that sutrah, then his prayer is not affected, because of the hadeeth of Abu Juhayfah who said: “I heard my father narrating that the Prophet (peace and blessings of Allaah be upon him) led them in prayer in al-Bat-ha’, and in front of them was an ‘anzah (a short spear, iron-tipped at its lower end). He prayed two rak’ahs for Zuhr followed by two rak’ahs for ‘Asr, and a woman and a donkey passed in front of him.” (Narrated by al-Bukhaari, 495).
This ruling applies to the imaam and to one who is praying alone; with regard to the members of a congregation praying behind an imaam, the sutrah of the imaam is also a sutrah for them. See question no. 3404.
As for cats, they do not invalidate the prayer even if they pass in front of you, because the basic guideline is that the prayer is valid, and there is no evidence to suggest that cats can invalidate the prayer.
But the worshipper should try hard to ensure that nothing passes in front of him. ‘Amr ibn Shu’ayb narrated from his father that his grandfather said: “We stopped with the Messenger of Allah (peace and blessings of Allaah be upon him) in Thaniyyat Adhaakhir and the time for prayer came, so he prayed facing a wall which lay in the direction of the qiblah, and we were behind him. A lamb came and tried to pass in front of him and he kept pushing it back until its belly was pushed up against the wall, then it passed behind him.” (narrated by Abu Dawood, 708; al-Albaani said in Saheeh Abi Dawood, it is hasan saheeh, 652).
Question: are cats taahir (pure) or naajis (impure)?
Answer: cats are taahir, and based on that, if a cat drinks from a vessel of water, the vessel does not become impure, because of the hadeeth of Kabshah bint Ka’b ibn Maalik, who was in the house of Abu Qutaadah: “Abu Qutaadah came in and I poured water for him to do wudoo’. A cat came and drank some of the water so he tilted the vessel to let it drink. He saw me looking at him and said, ‘Do you find it strange, O daughter of my brother?’ I said, ‘Yes.’ He said, ‘The Messenger of Allah (peace and blessings of Allah be upon him) said that they are not naajis, rather they are among those who go around amongst you.’” Narrated by al-Tirmidhi, 92; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi..
SOURCE:
Islamqa, Fatwa no. 25803
Courtesy of Yahoo Answers
Question answered by Iqra Newsletter
When I am praying salaat my cats like to walk in front of me or sit at my feet. When they walk in front of me is my salaat broken and do I have to re-start my salaat?
Answer:
Prayer is invalidated if one of three things mentioned by the Prophet (peace and blessings of Allah be upon him) walks in front of the worshipper. He (peace and blessings of Allah be upon him) said: “Prayer is invalidated by a woman, a donkey or a dog; that may be prevented by something equal in height to the back of a saddle [placed in front of the worshipper as a sutrah or screen].” (Narrated by Muslim, 511).
According to one report, “a black dog.” The narrator said: “I said, ‘O Abu Dharr, what is the difference between a black dog and a red or yellow dog?’ He said, ‘O son of my brother, I asked the Messenger of Allah (peace and blessings of Allah be upon him) the same question, and he said, “The black dog is a devil.”’” (Narrated by Muslim, 510).
This ruling applies if one of the things mentioned passes in front of the worshipper and he does not have a sutrah or object to serve as a screen in front of him. But if he has a screen in front of him and the person or animal passes beyond that sutrah, then his prayer is not affected, because of the hadeeth of Abu Juhayfah who said: “I heard my father narrating that the Prophet (peace and blessings of Allaah be upon him) led them in prayer in al-Bat-ha’, and in front of them was an ‘anzah (a short spear, iron-tipped at its lower end). He prayed two rak’ahs for Zuhr followed by two rak’ahs for ‘Asr, and a woman and a donkey passed in front of him.” (Narrated by al-Bukhaari, 495).
This ruling applies to the imaam and to one who is praying alone; with regard to the members of a congregation praying behind an imaam, the sutrah of the imaam is also a sutrah for them. See question no. 3404.
As for cats, they do not invalidate the prayer even if they pass in front of you, because the basic guideline is that the prayer is valid, and there is no evidence to suggest that cats can invalidate the prayer.
But the worshipper should try hard to ensure that nothing passes in front of him. ‘Amr ibn Shu’ayb narrated from his father that his grandfather said: “We stopped with the Messenger of Allah (peace and blessings of Allaah be upon him) in Thaniyyat Adhaakhir and the time for prayer came, so he prayed facing a wall which lay in the direction of the qiblah, and we were behind him. A lamb came and tried to pass in front of him and he kept pushing it back until its belly was pushed up against the wall, then it passed behind him.” (narrated by Abu Dawood, 708; al-Albaani said in Saheeh Abi Dawood, it is hasan saheeh, 652).
Question: are cats taahir (pure) or naajis (impure)?
Answer: cats are taahir, and based on that, if a cat drinks from a vessel of water, the vessel does not become impure, because of the hadeeth of Kabshah bint Ka’b ibn Maalik, who was in the house of Abu Qutaadah: “Abu Qutaadah came in and I poured water for him to do wudoo’. A cat came and drank some of the water so he tilted the vessel to let it drink. He saw me looking at him and said, ‘Do you find it strange, O daughter of my brother?’ I said, ‘Yes.’ He said, ‘The Messenger of Allah (peace and blessings of Allah be upon him) said that they are not naajis, rather they are among those who go around amongst you.’” Narrated by al-Tirmidhi, 92; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi..
SOURCE:
Islamqa, Fatwa no. 25803
Courtesy of Yahoo Answers
Question answered by Iqra Newsletter
Monday, May 2, 2011
Men and Women Talking in Chatrooms
Question:
I am a sister, who usually logs in to Paltalk and then goes to the Islamic rooms so that I may gain some knowledge related to our religion. Sometimes while I am in one of those Islamic rooms in Paltalk,a muslim brother(looking for a wife) in the room asks me to have a private written chat with him so that we get to know one another. Some of the questions he asks me are: where i live, my age, whether i am married(by the way I am not married), if I am planning to get marry, whether I live with my parents, and so on. My problem is, I don't know whether I am allowed(Islamicly) to give non-muharim brother those kinds of informations which related to me.
Is it really SIN to talk to a brother in writing ?
Answer:
Praise be to Allaah.
There is nothing wrong with a Muslim woman making use of the internet and entering the Paltalk website for that purpose, so long as that does not lead to anything that is forbidden in Islam, such as talking privately with men. That is because talking to men may turn into chat which usually leads temptation. Hence it is essential to be strict and avoid that, seeking the pleasure of Allaah and fearing His punishment.
How often have these conversations lead to bad results, and even caused people to fall in love, and have led some to do things that are even more serious than that. The Shaytaan makes each of them imagine attractive qualities in other, which leads them to develop an attachment that detrimental to their spiritual welfare and worldly affairs.
Sharee’ah blocks all the ways that may lead to fitnah (temptation, trial), hence it forbids softness of speech and does not allow a man to be alone with a non-mahram woman. Undoubtedly these private chats are not regarded as khulwah in the sense that he people involved cannot see one another, but they are one of the greatest causes of fitnah as is well known.
What has happened to you is the best testimonial to the truth of what we are saying, because it is difficult for a man to ask these personal questions of a believing woman, unless he uses these means that are being used in a bad way.
Fear Allaah, and do not speak to non-mahram men. This is safer for your religious commitment and purer for your heart. You should note that marriage to a righteous man is a blessing from Allaah, and a blessing cannot be acquired by means of sin.
Shaykh Ibn Jibreen (may Allaah preserve him) was asked: What is the ruling on correspondence between young men and women, if this correspondence is free from immorality and love?
He replied:
It is not permissible for any man to correspond with a woman who is not his mahram, because of the fitnah (temptation) involved in that. A person may think that there is no fitnah, but the Shaytaan will keep trying until he tempts him. The Prophet (peace and blessings of Allaah be upon him) commanded those who heard of the Dajjaal to keep away from him, and said that a man may approach him as a believer, but the Dajjaal will keep trying until he leads him astray.
Correspondence between young men and women involves a great deal of fitnah and danger, so we must avoid it, even though the questioner says that this correspondence is free from immorality and love.
From Fataawa al-Mar’ah, compiled by Muhammad al-Musnad, p. 96.
Undoubtedly correspondence via chat rooms is more dangerous than correspondence by mail, but both are bad.
And Allaah knows best.
SOURCE:
Islam Q&A
Fatwa no. 34841
I am a sister, who usually logs in to Paltalk and then goes to the Islamic rooms so that I may gain some knowledge related to our religion. Sometimes while I am in one of those Islamic rooms in Paltalk,a muslim brother(looking for a wife) in the room asks me to have a private written chat with him so that we get to know one another. Some of the questions he asks me are: where i live, my age, whether i am married(by the way I am not married), if I am planning to get marry, whether I live with my parents, and so on. My problem is, I don't know whether I am allowed(Islamicly) to give non-muharim brother those kinds of informations which related to me.
Is it really SIN to talk to a brother in writing ?
Answer:
Praise be to Allaah.
There is nothing wrong with a Muslim woman making use of the internet and entering the Paltalk website for that purpose, so long as that does not lead to anything that is forbidden in Islam, such as talking privately with men. That is because talking to men may turn into chat which usually leads temptation. Hence it is essential to be strict and avoid that, seeking the pleasure of Allaah and fearing His punishment.
How often have these conversations lead to bad results, and even caused people to fall in love, and have led some to do things that are even more serious than that. The Shaytaan makes each of them imagine attractive qualities in other, which leads them to develop an attachment that detrimental to their spiritual welfare and worldly affairs.
Sharee’ah blocks all the ways that may lead to fitnah (temptation, trial), hence it forbids softness of speech and does not allow a man to be alone with a non-mahram woman. Undoubtedly these private chats are not regarded as khulwah in the sense that he people involved cannot see one another, but they are one of the greatest causes of fitnah as is well known.
What has happened to you is the best testimonial to the truth of what we are saying, because it is difficult for a man to ask these personal questions of a believing woman, unless he uses these means that are being used in a bad way.
Fear Allaah, and do not speak to non-mahram men. This is safer for your religious commitment and purer for your heart. You should note that marriage to a righteous man is a blessing from Allaah, and a blessing cannot be acquired by means of sin.
Shaykh Ibn Jibreen (may Allaah preserve him) was asked: What is the ruling on correspondence between young men and women, if this correspondence is free from immorality and love?
He replied:
It is not permissible for any man to correspond with a woman who is not his mahram, because of the fitnah (temptation) involved in that. A person may think that there is no fitnah, but the Shaytaan will keep trying until he tempts him. The Prophet (peace and blessings of Allaah be upon him) commanded those who heard of the Dajjaal to keep away from him, and said that a man may approach him as a believer, but the Dajjaal will keep trying until he leads him astray.
Correspondence between young men and women involves a great deal of fitnah and danger, so we must avoid it, even though the questioner says that this correspondence is free from immorality and love.
From Fataawa al-Mar’ah, compiled by Muhammad al-Musnad, p. 96.
Undoubtedly correspondence via chat rooms is more dangerous than correspondence by mail, but both are bad.
And Allaah knows best.
SOURCE:
Islam Q&A
Fatwa no. 34841
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