The general principle is that women are equal to men in all religious rulings, because of the hadeeth "Women are the twin halves of men" (Reported by Imaam Ahmad and classified as saheeh in Saheeh al-Jaami’ 1983), except when there is evidence (daleel) of a specific ruling which applies only to women. One of the cases in which the scholars mention specific rules for women is prayer, where there are differences as follows:
1) Women do not have to give adhaan or iqaamah, because adhaan requires raising the voice, which women are not permitted to do. Ibn Qudaamah, may Allaah have mercy on him, said:
"We know of no difference between the scholars (on this point)."
(Al-Mughni ma’a al-Sharh al-Kabeer, 1/438).
2)All of the woman’s body is ‘awrah and must be covered during prayer, except for her face, because the Prophet (peace and blessings of Allaah be upon him) said:
"No prayer will be accepted from an adult woman unless she wears a khimaar (head-cover). (Reported by the five Muhadditheen)
3) There is some dispute as to whether her heels and feet should be covered. The author of al-Mughni (2/328) said:
"As for the rest of the free woman’s body, it must be covered during prayer. If any part becomes uncovered, it renders her prayer invalid, except if only a little bit is uncovered. Maalik, al-Oozaa’i and al-Shaafi’i said the same.
4) The woman should keep her limbs close to her body during rukoo’ and sujood, and not spread them out, because this is more modest and covering. (Al-Mughni 2/258)
Al-Nawawi said: "Al-Shaafi’i said, in al-Mukhtasar: there is no difference between men and women in prayer, except that women should keep the parts of their bodies close to one another, and they should make their stomachs touch their thighs during sujood. This is more covering and preferable, in rukoo’ and the rest of the prayer too." (See al-Majmoo’ 3/429)
5) It is preferable for women to pray in congregation, led by one of their number, because the Prophet (peace and blessings of Allaah be upon him) told Umm Waraqah to lead the women of her household in prayer. There is some difference among scholars on this matter.
(See al-Mughni, 2/202 and al-Majmoo’ al-Nawawi, 4/84-85)
6) The woman leading the prayer should read aloud as long as no non-mahram man can hear her. It is permissible for women to go out and pray in the mosque with men, although their prayer at home is better for them, because the Prophet (peace and blessings of Allaah be upon him) said:
"Do not prevent the women from going out to the mosques, even though their homes are better for them."
Imaam al-Nawawi, may Allaah have mercy on him, said: "Women differ from men in congregational prayer in a number of ways:
(1) Congregational prayer is not required of them in the same way as it is of men.
(2) The imam of a group of women stands in the middle of the (first) row.
(3) (If one woman and one man are praying), she should stand behind him, not next to him.
(4) If women are praying in rows behind men, the back rows are better for them than the front rows.
What we can learn from the above is that women and men are forbidden to mix. Allaah is our Helper and Support.
SOURCE:
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Fatwa no. 1106
Friday, August 19, 2011
To what extent can the husband’s relatives interfere in his wife’s life?
Question:
What are the rights of the in-laws (the husband’s brothers and sisters) in Islam? Do the father- and mother-in-law have the right of obedience? Do they have the right to enter my room with or without permission? To what extent should I obey them with regard to my clothing, cooking, childcare, keeping house and going out of the house? Do they have the right to interfere in our marital life? Do they have any rights with regard to our work, where we live, education and the like? Do I have to ask their permission to visit my family? Do they have the right to know all the details about our life? Do I have to obey them and shake hands with my husband’s relatives? Do my husband and I have to attend weddings in which there are haraam things?
Answer:
The wife does not have to obey anyone among her in-laws, whether that is her husband’s father, mother, brothers or sisters, in any matter, major or minor, unless they tell her to do something which is obligatory according to Islam, or forbid her to do something that is haraam. In such matters she has to obey, whether that comes from a relative or a stranger, an in-law or anyone else.
With regard to the husband, she must obey him in matters that are right and proper, because Allaah says (interpretation of the meaning):
“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means…”
[al-Nisa’ 4:34]
Ibn Katheer (may Allaah have mercy on him) said, discussing some of the husband’s rights over his wife:
Allaah has given the husband rights and commanded the wife to obey him; He has forbidden her to disobey him because of the fact that he excels her and maintains her. Tafseer Ibn Katheer, 1/493
It is not permissible for any of your in-laws to enter your room without your permission, because Allaah says (interpretation of the meaning):
“O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them; that is better for you, in order that you may remember”
[al-Noor 24:27]
If any of them enters your room with your permission but he is not one of your mahrams – such as your husband’s brother – then there has to be one of your mahrams present, so that there will be no haraam khulwah between you (i.e., being alone together). You must also observe full shar’i hijab, and be certain that there is no risk of falling into fitnah (temptation).
Despite all these conditions, it is still better for him not to enter upon you in your room; this is purer for the heart and farthest removed from suspicion. Allaah says (interpretation of the meaning):
“And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts”
[al-Ahzaab 33:53]
And the Prophet (peace and blessings of Allaah be upon him) said: “Beware of entering upon women.” A man from among the Ansaar said, “What about the in-law, O Messenger of Allaah?” He said, “The in-law is death.”
Narrated by al-Bukhaari, 5232; Muslim, 2172.
Al-Nawawi (may Allaah have mercy on him) said:
With regard to the Prophet’s words “The in-law is death,” what this means is that there is more fear with regard to him than anyone else, and evil is to be expected of him, and the fitnah (temptation) is greater because he is able to reach the woman and be alone with her without anyone denouncing that, unlike the case of one who is a stranger. What is meant by “in-law” (hamu) here is the relatives of the husband apart from his father/grandfather and sons/grandsons. Fathers/grandfathers and sons/grandsons are mahrams for his wife and it is permissible for them to be alone with her. The word “death” here does not refer to them. Rather what is meant is the brother, brother’s son, paternal uncle, cousin, etc, who are not mahrams. People are usually careless about this matter and a man may let his wife be alone with his brother. This is what is referred to by “death” and should be prevented more than her being alone with a stranger for the reasons mentioned above.
They do not have the right to force you to do any of the things you mention, such as how to cook, how to dress or other things such as working and teaching etc, unless that is by way of advice and kind treatment, not by way of compulsion.
It is not permissible for them to interfere in your and your husband’s private affairs, but if they convince your husband not to go out on trips and he tells you to stay in the house, then obey your husband, and be patient and seek reward.
You do not have to ask permission from any of them to visit your family; that is not their right. You have to ask your husband’s permission, and if he gives you permission then you do not have to ask permission from any of them.
They do not have the right to know the details of your life (you and your husband), and it is not permissible for your husband to tell them of any private or intimate matters between the two of you.
Your husband has to honour his parents, and you should help him in that. You should not be the cause of a split between him and them. You will see the consequences of that in your children in sha Allah.
Your husband’s visits to his parents should be on the basis of need. Something may happen to his parents which requires their son to visit them a great deal, such as sickness and the like. You husband has to pay attention to that.
With regard to your serving them and doing housework, you are not obliged to do that, but if you do it as an act of kindness towards them, or to please your husband, that will be good and you will have the reward for that in sha Allaah. This is something that will raise your status in the eyes of your husband and his family in this world, and will raise you in status in the Hereafter too, in sha Allah.
With regard to your living separately, your husband has to ensure that you have a place where you can live separately, but there is nothing wrong with his parents living in the same place with you if the house is big enough, and if that will not cause you any harm.
With regard to your life being under scrutiny, his parents have no right to dominate your life. Try to communicate in a proper manner with your husband and reach an understanding. If he can resolve the matter, all well and good, otherwise there is nothing wrong with you speaking to his family in a wise and mature manner. If they do not respond and the situation continues as it is, then be patient and seek reward from Allaah.
With regard to your shaking hands with men who are not your mahrams, this is haraam. There is no obedience to any created being if it involves disobedience towards the Creator. For more information on the ruling on shaking hands with a non-mahram, see question no. 21183.
It is not permissible for your husband to go to wedding parties in which there is noise and sin. For more information see question no. 10957.
Finally…
Our advice to husbands is that they should honour their parents with regard to that which is right and proper, but they should not obey them if they transgress the limits set by Allaah, or help them in wrongdoing, which includes mistreating their sons’ wives. They should discuss with them in a way that is better and not prevent them from obeying Allaah. They should be strong in adhering to the truth and confront those who stand in the way of their implementing the laws of Allaah in their homes, because the Muslim does not acknowledge any authority over him except the Qur’aan and Sunnah. They should also beware of those who call them to commit sin.
If the husband thinks that the interests of sharee’ah dictate that he should keep his wife and his family apart, then there is nothing wrong with him doing that.
We should be tolerant and be patient with one another, and we should not forget to be kind to one another. We should speak to one another in kindness and be patient, and ward off evil with that which is better. We should speak well to the slaves of Allaah until we meet Allaah.
Allaah is the One Whom we ask to set all our affairs straight. May Allaah send blessings upon our Prophet Muhammad.
SOURCE:
Islamq fatwa no. 6388
What are the rights of the in-laws (the husband’s brothers and sisters) in Islam? Do the father- and mother-in-law have the right of obedience? Do they have the right to enter my room with or without permission? To what extent should I obey them with regard to my clothing, cooking, childcare, keeping house and going out of the house? Do they have the right to interfere in our marital life? Do they have any rights with regard to our work, where we live, education and the like? Do I have to ask their permission to visit my family? Do they have the right to know all the details about our life? Do I have to obey them and shake hands with my husband’s relatives? Do my husband and I have to attend weddings in which there are haraam things?
Answer:
The wife does not have to obey anyone among her in-laws, whether that is her husband’s father, mother, brothers or sisters, in any matter, major or minor, unless they tell her to do something which is obligatory according to Islam, or forbid her to do something that is haraam. In such matters she has to obey, whether that comes from a relative or a stranger, an in-law or anyone else.
With regard to the husband, she must obey him in matters that are right and proper, because Allaah says (interpretation of the meaning):
“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means…”
[al-Nisa’ 4:34]
Ibn Katheer (may Allaah have mercy on him) said, discussing some of the husband’s rights over his wife:
Allaah has given the husband rights and commanded the wife to obey him; He has forbidden her to disobey him because of the fact that he excels her and maintains her. Tafseer Ibn Katheer, 1/493
It is not permissible for any of your in-laws to enter your room without your permission, because Allaah says (interpretation of the meaning):
“O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them; that is better for you, in order that you may remember”
[al-Noor 24:27]
If any of them enters your room with your permission but he is not one of your mahrams – such as your husband’s brother – then there has to be one of your mahrams present, so that there will be no haraam khulwah between you (i.e., being alone together). You must also observe full shar’i hijab, and be certain that there is no risk of falling into fitnah (temptation).
Despite all these conditions, it is still better for him not to enter upon you in your room; this is purer for the heart and farthest removed from suspicion. Allaah says (interpretation of the meaning):
“And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts”
[al-Ahzaab 33:53]
And the Prophet (peace and blessings of Allaah be upon him) said: “Beware of entering upon women.” A man from among the Ansaar said, “What about the in-law, O Messenger of Allaah?” He said, “The in-law is death.”
Narrated by al-Bukhaari, 5232; Muslim, 2172.
Al-Nawawi (may Allaah have mercy on him) said:
With regard to the Prophet’s words “The in-law is death,” what this means is that there is more fear with regard to him than anyone else, and evil is to be expected of him, and the fitnah (temptation) is greater because he is able to reach the woman and be alone with her without anyone denouncing that, unlike the case of one who is a stranger. What is meant by “in-law” (hamu) here is the relatives of the husband apart from his father/grandfather and sons/grandsons. Fathers/grandfathers and sons/grandsons are mahrams for his wife and it is permissible for them to be alone with her. The word “death” here does not refer to them. Rather what is meant is the brother, brother’s son, paternal uncle, cousin, etc, who are not mahrams. People are usually careless about this matter and a man may let his wife be alone with his brother. This is what is referred to by “death” and should be prevented more than her being alone with a stranger for the reasons mentioned above.
They do not have the right to force you to do any of the things you mention, such as how to cook, how to dress or other things such as working and teaching etc, unless that is by way of advice and kind treatment, not by way of compulsion.
It is not permissible for them to interfere in your and your husband’s private affairs, but if they convince your husband not to go out on trips and he tells you to stay in the house, then obey your husband, and be patient and seek reward.
You do not have to ask permission from any of them to visit your family; that is not their right. You have to ask your husband’s permission, and if he gives you permission then you do not have to ask permission from any of them.
They do not have the right to know the details of your life (you and your husband), and it is not permissible for your husband to tell them of any private or intimate matters between the two of you.
Your husband has to honour his parents, and you should help him in that. You should not be the cause of a split between him and them. You will see the consequences of that in your children in sha Allah.
Your husband’s visits to his parents should be on the basis of need. Something may happen to his parents which requires their son to visit them a great deal, such as sickness and the like. You husband has to pay attention to that.
With regard to your serving them and doing housework, you are not obliged to do that, but if you do it as an act of kindness towards them, or to please your husband, that will be good and you will have the reward for that in sha Allaah. This is something that will raise your status in the eyes of your husband and his family in this world, and will raise you in status in the Hereafter too, in sha Allah.
With regard to your living separately, your husband has to ensure that you have a place where you can live separately, but there is nothing wrong with his parents living in the same place with you if the house is big enough, and if that will not cause you any harm.
With regard to your life being under scrutiny, his parents have no right to dominate your life. Try to communicate in a proper manner with your husband and reach an understanding. If he can resolve the matter, all well and good, otherwise there is nothing wrong with you speaking to his family in a wise and mature manner. If they do not respond and the situation continues as it is, then be patient and seek reward from Allaah.
With regard to your shaking hands with men who are not your mahrams, this is haraam. There is no obedience to any created being if it involves disobedience towards the Creator. For more information on the ruling on shaking hands with a non-mahram, see question no. 21183.
It is not permissible for your husband to go to wedding parties in which there is noise and sin. For more information see question no. 10957.
Finally…
Our advice to husbands is that they should honour their parents with regard to that which is right and proper, but they should not obey them if they transgress the limits set by Allaah, or help them in wrongdoing, which includes mistreating their sons’ wives. They should discuss with them in a way that is better and not prevent them from obeying Allaah. They should be strong in adhering to the truth and confront those who stand in the way of their implementing the laws of Allaah in their homes, because the Muslim does not acknowledge any authority over him except the Qur’aan and Sunnah. They should also beware of those who call them to commit sin.
If the husband thinks that the interests of sharee’ah dictate that he should keep his wife and his family apart, then there is nothing wrong with him doing that.
We should be tolerant and be patient with one another, and we should not forget to be kind to one another. We should speak to one another in kindness and be patient, and ward off evil with that which is better. We should speak well to the slaves of Allaah until we meet Allaah.
Allaah is the One Whom we ask to set all our affairs straight. May Allaah send blessings upon our Prophet Muhammad.
SOURCE:
Islamq fatwa no. 6388
Wednesday, August 17, 2011
Rulings on the mourning of a woman whose husband has died
Allaah says:
“And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days, then when they have fulfilled their term, there is no sin on you if they (the wives) dispose of themselves in a just and honourable manner (i.e., they can marry). And Allaah is Well-Acquainted with what you do.”
[al-Baqarah 2:234]
“And those of you who die and leave behind wives should bequeath for their wives a year’s maintenance and residence without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honourable (e.g., lawful marriage). And Allaah is All-Mighty, All-Wise.”
[al-Baqarah 2:240]
Umm ‘Atiyah reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“No woman should mourn for a dead person for more than three days, except for a husband, (in which case the period of mourning is) four months and ten days. She should not wear any coloured clothes, only simple dress. She should not apply kohl to her eyes, or use perfume, except for a little qust or izfaar (types of perfume), when she cleans herself after finishing her period.”
(Reported by Muslim, 2739)
Umm Habeebah bint Abi Sufyaan reported that when the news of her father’s death reached her, she called for some perfume and wiped it on her forearms, and said:
“I do not need it, but I heard the Prophet (peace and blessings of Allaah be upon him) say: ‘It is not permitted for a woman who believes in Allaah and the Last Day to mourn for any dead person for more than three days, except for a husband, (in which case the period of mourning is) four months and ten days.
(Reported by al-Bukhaari, 4926)
Umm Salamah, the wife of the Prophet (peace and blessings of Allaah be upon him) reported that the Prophet (peace and blessings of Allaah be upon him) said:
“The woman whose husband has (recently) died should not wear clothes dyed with safflower or torn clothes, or dye her hair, or use kohl.”
(Reported by al-Nisaa’i, 3479, and others)
Zaynab bint Ka’b ibn ‘Ujrah reported that al-Furay’ah bint Maalik ibn Sinaan, the sister of Abu Sa’eed al-Khudri, told her that she came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and asked him whether she should go back to her people among Banu Khudrah. Her husband had gone out in pursuit of some rebellious slaves of his, and when he caught up with them at the edge of al-Qadoom, they killed him. She said: “I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) whether I should go back to my family, because my husband had not left me a place to live that belonged to him, or any money for provisions. The Messenger of Allaah (peace and blessings of Allaah be upon him) said yes, so I started to leave, and I had reached the hujurah (room) or the mosque, when the Messenger of Allaah (peace and blessings of Allaah be upon him) called me or told someone to call me. So I came back, and he asked me, ‘What did you say?’ I repeated the story I had told him about my husband. He said: ‘Stay in your house for the specified length of time.’ So I spent my ‘iddah there, four months and ten days. At the time of ‘Uthmaan, he sent word to me asking about this, so I told him, and he followed what I said and judged in accordance with it.” Muhammad ibn Bashshaar told us that Yahyaa ibn Sa’eed informed us that Sa’d ibn Ishaaq ibn Ka’b ibn ‘Ujrah informed us of something similar. Reported by al-Tirmidhi, who said: This is a saheeh hasan hadeeth. The majority of scholars among the Companions of the Prophet (peace and blessings of Allaah be upon him) and others followed this hadeeth and did not allow a widow to move out of her husband’s home until her ‘iddah was over.
(Sunan al-Tirmidhi, 1125)
On the basis of the texts quoted above, the scholars have defined the rules governing widows and described how the widow’s mourning should affect her life. These rules may be summed up as follows:
It is forbidden for the recently-widowed woman to use perfume, whether on her body or on her clothes
It is forbidden for the recently-widowed woman to adorn herself with things like henna or facial make-up, or to use kohl unnecessarily, or to use anything else that may make her beautiful and attractive to others.
It is forbidden for the recently-widowed woman to wear attractive clothes, such as clothes dyed with safflower or saffron, or other types of red dyes and colours that are used for adornment.
It is forbidden for the recently-widowed woman to wear jewellery.
It is forbidden for the recently-widowed woman to spend the night outside her own home, meaning the home of her deceased husband, except for some Islamically legitimate reason, such as her being afraid for her own safety, or being evicted by the landlord of rented premises, etc. If a recently-widowed woman needs to go out for medical treatment, to attend legal proceedings in court, to take exams in school, or to go shopping when she has no-one who can do this for her, then she should do these things during the day, so long as she comes back home to her husband’s house before maghrib (sunset).
She is forbidden to marry or draw up a marriage contract; even engagement is forbidden, unless it is merely hinted at and not stated clearly.
From the above, it is clear that Islam gives the husband immense rights. The wife should give up wearing adornments and perfume, and should stay in her husband’s home during this period because of those rights. These rules also pay attention to her psychological state at this time when she has lost her support. Even though these rules are so clear, many people have still fallen prey to many different kinds of bid’ah when it comes to mourning, so they forbid a woman to do things that are not forbidden in Islam, and they fabricate lies and introduce bid’ah into the religion of Allaah. Shaykh ‘Abd al-‘Azeez ibn Baaz said:
“Some people may think and imagine that a recently widowed woman should not speak to anyone, or speak to anyone on the telephone, or have a bath more than once a week, or walk barefoot in her house, or go outside in the moonlight, or other such nonsense which has no basis. But in fact she is allowed to walk barefoot or with shoes in her house, to do whatever she needs to in her house, to cook food for herself and her guests, to walk in the moonlight on the roof or in the garden of her house, to take a bath whenever she wants, to speak to whomever she wants so long as it is decent talk, to shake hands with other women and with her mahram relatives (close relatives such as father, brother, etc.) – but not with non-mahrams, and to remove her headcovering so long as there are no non-mahrams present. She should not use henna, saffron or perfume, and she is not allowed to get engaged – a hint is permissible but not a clear statement. And Allaah is the source of strength.”
(Fataawaa Islamiyah, 3/316)
Shaykh ‘Abd-Allaah ibn Jibreen said: “Wearing black to mourn the deceased is a form of bid’ah, and the wives of the deceased only need to avoid fancy clothes, adornment, jewellery, makeup and perfume during the mourning period. Neglecting regular work during the mourning period is also a form of bid’ah. The recently widowed woman should still take care of cooking, cleaning, washing dishes, laundry, etc., and there is no sin invloved in doing so. And Allaah knows best.” (al-Lu’lu’ al-Makeen, 39)
Shaykh Muhammad ibn Saalih al-‘Uthaymeen said:
“Wearing special clothes to accept condolences is a form of bid’ah, in our opinion, because it could indicate that one is discontent with the decree of Allaah, may He be glorified.”
(Fataawaa al-Ta’ziyah, 38)
He also said:
“Wearing black as a sign of mourning is a false symbol that has no basis. At times of bereavement a person should do what is taught by Islam, which is to say: ‘Innaa Lillaahi wa innaa ilayhi raaji’oon. Allaahumma’jurni fi museebati wa’khluf li khayran minhaa (To Allaah we belong and unto Him is our return. O Allah, recompense me for my affliction and replace it for me with something better).’ As regards wearing some special clothing, such as wearing black and so on, this has no basis, and it is false and reprehensible conduct.”
(Fataawa Islamiyah, 3/313)
And Allaah knows best.
SOURCE:
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Fatwa no. 2628
“And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days, then when they have fulfilled their term, there is no sin on you if they (the wives) dispose of themselves in a just and honourable manner (i.e., they can marry). And Allaah is Well-Acquainted with what you do.”
[al-Baqarah 2:234]
“And those of you who die and leave behind wives should bequeath for their wives a year’s maintenance and residence without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honourable (e.g., lawful marriage). And Allaah is All-Mighty, All-Wise.”
[al-Baqarah 2:240]
Umm ‘Atiyah reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“No woman should mourn for a dead person for more than three days, except for a husband, (in which case the period of mourning is) four months and ten days. She should not wear any coloured clothes, only simple dress. She should not apply kohl to her eyes, or use perfume, except for a little qust or izfaar (types of perfume), when she cleans herself after finishing her period.”
(Reported by Muslim, 2739)
Umm Habeebah bint Abi Sufyaan reported that when the news of her father’s death reached her, she called for some perfume and wiped it on her forearms, and said:
“I do not need it, but I heard the Prophet (peace and blessings of Allaah be upon him) say: ‘It is not permitted for a woman who believes in Allaah and the Last Day to mourn for any dead person for more than three days, except for a husband, (in which case the period of mourning is) four months and ten days.
(Reported by al-Bukhaari, 4926)
Umm Salamah, the wife of the Prophet (peace and blessings of Allaah be upon him) reported that the Prophet (peace and blessings of Allaah be upon him) said:
“The woman whose husband has (recently) died should not wear clothes dyed with safflower or torn clothes, or dye her hair, or use kohl.”
(Reported by al-Nisaa’i, 3479, and others)
Zaynab bint Ka’b ibn ‘Ujrah reported that al-Furay’ah bint Maalik ibn Sinaan, the sister of Abu Sa’eed al-Khudri, told her that she came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and asked him whether she should go back to her people among Banu Khudrah. Her husband had gone out in pursuit of some rebellious slaves of his, and when he caught up with them at the edge of al-Qadoom, they killed him. She said: “I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) whether I should go back to my family, because my husband had not left me a place to live that belonged to him, or any money for provisions. The Messenger of Allaah (peace and blessings of Allaah be upon him) said yes, so I started to leave, and I had reached the hujurah (room) or the mosque, when the Messenger of Allaah (peace and blessings of Allaah be upon him) called me or told someone to call me. So I came back, and he asked me, ‘What did you say?’ I repeated the story I had told him about my husband. He said: ‘Stay in your house for the specified length of time.’ So I spent my ‘iddah there, four months and ten days. At the time of ‘Uthmaan, he sent word to me asking about this, so I told him, and he followed what I said and judged in accordance with it.” Muhammad ibn Bashshaar told us that Yahyaa ibn Sa’eed informed us that Sa’d ibn Ishaaq ibn Ka’b ibn ‘Ujrah informed us of something similar. Reported by al-Tirmidhi, who said: This is a saheeh hasan hadeeth. The majority of scholars among the Companions of the Prophet (peace and blessings of Allaah be upon him) and others followed this hadeeth and did not allow a widow to move out of her husband’s home until her ‘iddah was over.
(Sunan al-Tirmidhi, 1125)
On the basis of the texts quoted above, the scholars have defined the rules governing widows and described how the widow’s mourning should affect her life. These rules may be summed up as follows:
It is forbidden for the recently-widowed woman to use perfume, whether on her body or on her clothes
It is forbidden for the recently-widowed woman to adorn herself with things like henna or facial make-up, or to use kohl unnecessarily, or to use anything else that may make her beautiful and attractive to others.
It is forbidden for the recently-widowed woman to wear attractive clothes, such as clothes dyed with safflower or saffron, or other types of red dyes and colours that are used for adornment.
It is forbidden for the recently-widowed woman to wear jewellery.
It is forbidden for the recently-widowed woman to spend the night outside her own home, meaning the home of her deceased husband, except for some Islamically legitimate reason, such as her being afraid for her own safety, or being evicted by the landlord of rented premises, etc. If a recently-widowed woman needs to go out for medical treatment, to attend legal proceedings in court, to take exams in school, or to go shopping when she has no-one who can do this for her, then she should do these things during the day, so long as she comes back home to her husband’s house before maghrib (sunset).
She is forbidden to marry or draw up a marriage contract; even engagement is forbidden, unless it is merely hinted at and not stated clearly.
From the above, it is clear that Islam gives the husband immense rights. The wife should give up wearing adornments and perfume, and should stay in her husband’s home during this period because of those rights. These rules also pay attention to her psychological state at this time when she has lost her support. Even though these rules are so clear, many people have still fallen prey to many different kinds of bid’ah when it comes to mourning, so they forbid a woman to do things that are not forbidden in Islam, and they fabricate lies and introduce bid’ah into the religion of Allaah. Shaykh ‘Abd al-‘Azeez ibn Baaz said:
“Some people may think and imagine that a recently widowed woman should not speak to anyone, or speak to anyone on the telephone, or have a bath more than once a week, or walk barefoot in her house, or go outside in the moonlight, or other such nonsense which has no basis. But in fact she is allowed to walk barefoot or with shoes in her house, to do whatever she needs to in her house, to cook food for herself and her guests, to walk in the moonlight on the roof or in the garden of her house, to take a bath whenever she wants, to speak to whomever she wants so long as it is decent talk, to shake hands with other women and with her mahram relatives (close relatives such as father, brother, etc.) – but not with non-mahrams, and to remove her headcovering so long as there are no non-mahrams present. She should not use henna, saffron or perfume, and she is not allowed to get engaged – a hint is permissible but not a clear statement. And Allaah is the source of strength.”
(Fataawaa Islamiyah, 3/316)
Shaykh ‘Abd-Allaah ibn Jibreen said: “Wearing black to mourn the deceased is a form of bid’ah, and the wives of the deceased only need to avoid fancy clothes, adornment, jewellery, makeup and perfume during the mourning period. Neglecting regular work during the mourning period is also a form of bid’ah. The recently widowed woman should still take care of cooking, cleaning, washing dishes, laundry, etc., and there is no sin invloved in doing so. And Allaah knows best.” (al-Lu’lu’ al-Makeen, 39)
Shaykh Muhammad ibn Saalih al-‘Uthaymeen said:
“Wearing special clothes to accept condolences is a form of bid’ah, in our opinion, because it could indicate that one is discontent with the decree of Allaah, may He be glorified.”
(Fataawaa al-Ta’ziyah, 38)
He also said:
“Wearing black as a sign of mourning is a false symbol that has no basis. At times of bereavement a person should do what is taught by Islam, which is to say: ‘Innaa Lillaahi wa innaa ilayhi raaji’oon. Allaahumma’jurni fi museebati wa’khluf li khayran minhaa (To Allaah we belong and unto Him is our return. O Allah, recompense me for my affliction and replace it for me with something better).’ As regards wearing some special clothing, such as wearing black and so on, this has no basis, and it is false and reprehensible conduct.”
(Fataawa Islamiyah, 3/313)
And Allaah knows best.
SOURCE:
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Fatwa no. 2628
Tuesday, August 16, 2011
Having dental treatment whilst fasting
Question:
Please can you tell me if it is permissible to go to the dentist while fasting. As I have to have some treatment done on my teeth, which is quite important. What is my situation if I was fasting (Ramadan)and something went down my throat unintentionally?
Answer:
Shaykh ‘Abd al-‘Azeez ibn Baaz (May Allaah have mercy on him) was asked,
If a person suffers pain in his teeth and he goes to the dentist who cleans them or does a filling or extracts one of his teeth, does that affect his fast? If the dentist gives him an injection to anaesthetize his tooth, does that affect his fast?
He answered:
The things mentioned in this question doe not have any effect on the validity of the fast, rather that is allowed. But he has to be careful not to swallow any medicine or blood. Similarly, the injection mentioned does not affect the validity of the fast because it is not a kind of food or drink, and the basic principle is that his fast is valid.
(Ajwabah Muhimmah tata’allaq bi Arkaan al-Islam)
If you can go to the dentist in the evening, this is preferable.
And Allaah knows best.
SOURCE:
islamqa, fatwa no. 13767
Please can you tell me if it is permissible to go to the dentist while fasting. As I have to have some treatment done on my teeth, which is quite important. What is my situation if I was fasting (Ramadan)and something went down my throat unintentionally?
Answer:
Shaykh ‘Abd al-‘Azeez ibn Baaz (May Allaah have mercy on him) was asked,
If a person suffers pain in his teeth and he goes to the dentist who cleans them or does a filling or extracts one of his teeth, does that affect his fast? If the dentist gives him an injection to anaesthetize his tooth, does that affect his fast?
He answered:
The things mentioned in this question doe not have any effect on the validity of the fast, rather that is allowed. But he has to be careful not to swallow any medicine or blood. Similarly, the injection mentioned does not affect the validity of the fast because it is not a kind of food or drink, and the basic principle is that his fast is valid.
(Ajwabah Muhimmah tata’allaq bi Arkaan al-Islam)
If you can go to the dentist in the evening, this is preferable.
And Allaah knows best.
SOURCE:
islamqa, fatwa no. 13767
Does suffering migraines mean that one is allowed not to fast?
Question:
I have a friend who does not fast because she gets migraines. is that alright? how can she make them up?
Answer:
It is permissible for one who is sick not to fast in Ramadaan, because Allaah says:
“but if any of you is ill or on a journey, the same number (should be made up) from other days”
[al-Baqarah 2:185]
This has to do with severe illness where it is too difficult to fast.
With regard to mild illness where it is not too difficult to fast, this is not regarded as an excuse not to fast in Ramadaan.
If the migraine makes it too difficult for her to fast, then it is permissible for her not to fast, and she should make up the days that she missed after Ramadaan.
If this migraine is continuous and she cannot make up the fasts, then she should feed one poor person for each day that she did not fast.
And Allaah knows best.
SOURCE:
Islam Q&A
Fatwa no. 38040
I have a friend who does not fast because she gets migraines. is that alright? how can she make them up?
Answer:
It is permissible for one who is sick not to fast in Ramadaan, because Allaah says:
“but if any of you is ill or on a journey, the same number (should be made up) from other days”
[al-Baqarah 2:185]
This has to do with severe illness where it is too difficult to fast.
With regard to mild illness where it is not too difficult to fast, this is not regarded as an excuse not to fast in Ramadaan.
If the migraine makes it too difficult for her to fast, then it is permissible for her not to fast, and she should make up the days that she missed after Ramadaan.
If this migraine is continuous and she cannot make up the fasts, then she should feed one poor person for each day that she did not fast.
And Allaah knows best.
SOURCE:
Islam Q&A
Fatwa no. 38040
Celebrating birthdays is not allowed
The evidence in the Qur’aan and Sunnah indicates that celebrating birthdays is a kind of bid’ah or innovation in religion, which has no basis in the pure sharee’ah. It is not permitted to accept invitations to birthday celebrations, because this involves supporting and encouraging bid’ah. Allaah, may He be glorified and exalted, says:
“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not allowed…?”
[al-Shoora 42:21]
“Then We have put you (O Muhammad) on a plain way of (Our) commandment. So follow that, and follow not the desires of those who know not. Verily, they can avail you nothing against Allaah (if He wants to puish you). Verily, the zaalimoon (wrongdoers) are awliyaa’ (protectors, helpers, etc.) to one another, but Allaah is the Wali (Protector, Helper) of the muttaqoon (pious).”
[al-Jaathiyah 45:18-19]
“Follow what has been sent down unto you from your Lord, and follow not any awliyaa’ (protectors, helpers, etc.) besides Him. Little do you remember!”
[al-A’raaf 7:3]
According to saheeh reports, the Prophet (peace and blessings of Allaah be upon him) said:
“Whoever does something that is a not part of this matter of ours (i.e., Islam) will have it rejected” (reported by Muslim in his Saheeh); and “The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). The most evil of things are those which have been newly invented (in religion), and every innovation is a going astray.”
There are many other ahaadeeth that convey the same meaning.
Besides being bid’ah and having no basis in sharee’ah, these birthday celebrations also involve imitation of the Jews and Christians in their birthday celebrations. The Prophet (peace and blessings of Allaah be upon him) said, warning us against following their ways and traditions:
“You would follow the ways of those who came before you step by step, to such an extent that if they were to enter a lizard’s hole, you would enter it too.” They said, “O Messenger of Allaah, (do you mean) the Jews and Christians?” He said, “Who else?” (Reported by al-Bukhaari and Muslim). The Prophet (peace and blessings of Allaah be upon him) also said: “Whoever imitates a people is one of them.”
Fataawa Islamiyyah, 1/115
SOURCE:
Islamqa, Fatwa no. 1027
“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not allowed…?”
[al-Shoora 42:21]
“Then We have put you (O Muhammad) on a plain way of (Our) commandment. So follow that, and follow not the desires of those who know not. Verily, they can avail you nothing against Allaah (if He wants to puish you). Verily, the zaalimoon (wrongdoers) are awliyaa’ (protectors, helpers, etc.) to one another, but Allaah is the Wali (Protector, Helper) of the muttaqoon (pious).”
[al-Jaathiyah 45:18-19]
“Follow what has been sent down unto you from your Lord, and follow not any awliyaa’ (protectors, helpers, etc.) besides Him. Little do you remember!”
[al-A’raaf 7:3]
According to saheeh reports, the Prophet (peace and blessings of Allaah be upon him) said:
“Whoever does something that is a not part of this matter of ours (i.e., Islam) will have it rejected” (reported by Muslim in his Saheeh); and “The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). The most evil of things are those which have been newly invented (in religion), and every innovation is a going astray.”
There are many other ahaadeeth that convey the same meaning.
Besides being bid’ah and having no basis in sharee’ah, these birthday celebrations also involve imitation of the Jews and Christians in their birthday celebrations. The Prophet (peace and blessings of Allaah be upon him) said, warning us against following their ways and traditions:
“You would follow the ways of those who came before you step by step, to such an extent that if they were to enter a lizard’s hole, you would enter it too.” They said, “O Messenger of Allaah, (do you mean) the Jews and Christians?” He said, “Who else?” (Reported by al-Bukhaari and Muslim). The Prophet (peace and blessings of Allaah be upon him) also said: “Whoever imitates a people is one of them.”
Fataawa Islamiyyah, 1/115
SOURCE:
Islamqa, Fatwa no. 1027
Wearing clothes on which there are images of animals or people on it?
Praise be to Allah.
It is not permissible to wear clothes on which there are images of animals or people, because of the report narrated by al-Bukhaari (3226) and Muslim (2106) from Abu Talhah (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said:
“The angels do not enter any house in which there is an image.”
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on wearing clothes on which there are images of animals or people. He replied:
"It is not permissible for a person to wear clothes on which there is an image of an animal or a person, and it is not permissible to wear ghutrahs or other headgear on which there is an image of a person or an animal, because it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “The angels do not enter any house in which there is an image.” Hence we do not think that anyone should keep pictures for memories, as they say, and whoever has any pictures for memories should destroy them, whether he put them on the wall or in an album etc, because keeping them deprives the people of the house of the angels’ entering upon them.
And Allaah knows best."
It is not permissible to wear clothes on which there are images of animals or people, because of the report narrated by al-Bukhaari (3226) and Muslim (2106) from Abu Talhah (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said:
“The angels do not enter any house in which there is an image.”
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on wearing clothes on which there are images of animals or people. He replied:
"It is not permissible for a person to wear clothes on which there is an image of an animal or a person, and it is not permissible to wear ghutrahs or other headgear on which there is an image of a person or an animal, because it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “The angels do not enter any house in which there is an image.” Hence we do not think that anyone should keep pictures for memories, as they say, and whoever has any pictures for memories should destroy them, whether he put them on the wall or in an album etc, because keeping them deprives the people of the house of the angels’ entering upon them.
And Allaah knows best."
SOURCE:
Islam Q&A
Fatwa no. 83154
A Question from a Non-Muslim
Question:
I have read the Qur'an and I found God doesn't like the non-believers and God is against the beliefs of Christians and Jews..but Muslims say Islam is Peace...well if the word Islam means Peace, why does have bad con-nations Islam in the world? where some people take the Qur'an and justified the Holy War.. like the surah 9 .. why is there a Holy war against the western besides the wars in middle east? I found all the conflicts even they are politics.. Islam is always part of it, like the conflicts among Christians and Muslims in Palestine, Lebanon and other Islamic countries.
Answer:
1. What is Islam?
Islam is a way of life which means to surrender, submit and obey God in sincerity and in peace.Thus, an individual who accepts Islam as his way of life must submit himself to the commands of God Almighty. A broader meaning of Islam is “attainment of peace by submitting one’s will to the will of God.”
2. Non-believers (Christians and Jews)
With regards to the verses concerning them, this were the non-believers who were either plotting to kill Muhammad peace be upon or wanting war. That is why those verses were revealed. It is not talking about non-believes in general.
Unlike the Bible which is straight forward, in order to read the Quran you must have knowledge of Islamic history, hadith and being able to speak with knowledgable muslims regarding any questions to understand it.
3. Holy War
There are Muslim who preach violence and unjust aggression. This has nothing to do with Islam, and therefore, a separation should be made between what Muslims do and what Islam as a religion dictates. The same separation should have been done between blaming Christianity instead of Christians who used to carry crosses and rape the women in Bosnia. Be careful from un-objective media that portrays Muslims as violent fanatics.
4. Islam always part of conflicts
It is true that the number of reports against Muslims and Muslim countries are numerous. However, the media is doing no justification in reporting as it only brings those cases that appear to be problematic. When a few of these cases are publicised, some people think that these acts are normal and everyday acts within Muslim countries.
It is true that there are “black sheep” in every community but the way Islam is depicted in the media makes it seem that every Muslim is a “black sheep.” When a Muslim commits a wrong, his religion is quickly accused and Islam creates headlines but when others commit similar acts, there is often no reports or the religion does not get mentioned. Milosevic and Hitler were guilty of mass murder and ethnic cleansing but their religions were never blamed.
According to Islam, every human being is innocent until proven guilty. Thus, blame cannot be placed on entire nations and communities because of one or a few individuals’ conducts. Similarly, just like Christianity cannot be judged by the actions of Adolf Hitler or Slobodan Milosevic, Islam cannot be judged by the actions of any Muslim or group of Muslims who have committed a crime or many criminal acts. If anyone wishes to judge Islam or to understand it better, they have to study its authentic sources– i.e. the Qur’aan and the practical exemplary way of the life of the
Prophet.
Media companies are not driven by a mission to educate but to gain profits. Hence profits decide the headlines at the end of the day. Islam urges everyone who wants to know more about Islam to study its sources rather than concentrate on media reports.
Thank you for your questions.
Source(s):
www.discoverislamaustralia.com
www.islamicity.com
Question asked in Yahoo Answers and answered by IQRA Newsletter
I have read the Qur'an and I found God doesn't like the non-believers and God is against the beliefs of Christians and Jews..but Muslims say Islam is Peace...well if the word Islam means Peace, why does have bad con-nations Islam in the world? where some people take the Qur'an and justified the Holy War.. like the surah 9 .. why is there a Holy war against the western besides the wars in middle east? I found all the conflicts even they are politics.. Islam is always part of it, like the conflicts among Christians and Muslims in Palestine, Lebanon and other Islamic countries.
Answer:
1. What is Islam?
Islam is a way of life which means to surrender, submit and obey God in sincerity and in peace.Thus, an individual who accepts Islam as his way of life must submit himself to the commands of God Almighty. A broader meaning of Islam is “attainment of peace by submitting one’s will to the will of God.”
2. Non-believers (Christians and Jews)
With regards to the verses concerning them, this were the non-believers who were either plotting to kill Muhammad peace be upon or wanting war. That is why those verses were revealed. It is not talking about non-believes in general.
Unlike the Bible which is straight forward, in order to read the Quran you must have knowledge of Islamic history, hadith and being able to speak with knowledgable muslims regarding any questions to understand it.
3. Holy War
There are Muslim who preach violence and unjust aggression. This has nothing to do with Islam, and therefore, a separation should be made between what Muslims do and what Islam as a religion dictates. The same separation should have been done between blaming Christianity instead of Christians who used to carry crosses and rape the women in Bosnia. Be careful from un-objective media that portrays Muslims as violent fanatics.
4. Islam always part of conflicts
It is true that the number of reports against Muslims and Muslim countries are numerous. However, the media is doing no justification in reporting as it only brings those cases that appear to be problematic. When a few of these cases are publicised, some people think that these acts are normal and everyday acts within Muslim countries.
It is true that there are “black sheep” in every community but the way Islam is depicted in the media makes it seem that every Muslim is a “black sheep.” When a Muslim commits a wrong, his religion is quickly accused and Islam creates headlines but when others commit similar acts, there is often no reports or the religion does not get mentioned. Milosevic and Hitler were guilty of mass murder and ethnic cleansing but their religions were never blamed.
According to Islam, every human being is innocent until proven guilty. Thus, blame cannot be placed on entire nations and communities because of one or a few individuals’ conducts. Similarly, just like Christianity cannot be judged by the actions of Adolf Hitler or Slobodan Milosevic, Islam cannot be judged by the actions of any Muslim or group of Muslims who have committed a crime or many criminal acts. If anyone wishes to judge Islam or to understand it better, they have to study its authentic sources– i.e. the Qur’aan and the practical exemplary way of the life of the
Prophet.
Media companies are not driven by a mission to educate but to gain profits. Hence profits decide the headlines at the end of the day. Islam urges everyone who wants to know more about Islam to study its sources rather than concentrate on media reports.
Thank you for your questions.
Source(s):
www.discoverislamaustralia.com
www.islamicity.com
Question asked in Yahoo Answers and answered by IQRA Newsletter
Is animals killed by way of stunning halal?
Question:
The way of slaughtering animals that is used in many countries is to strike the animal on the head or stun it with an electric shock, then slaughter it after that. Is slaughtering in this manner permissible? Please note that some people say that there is no text in the Quran that forbids stunning animals.
Answer:
Firstly:
If stunning with a blow to the head or an electric shock kills the animal and it dies before being slaughtered properly, then it is mawqoodhah (killed by a violent blow) and it cannot be eaten even if its neck is cut after that. Allaah has forbidden it in the verse where He says (interpretation of the meaning):
“Forbidden to you (for food) are: Al‑Maytah (the dead animals — cattle — beast not slaughtered), blood, the flesh of swine, and that on which Allaah’s Name has not been mentioned while slaughtering (that which has been slaughtered as a sacrifice for others than Allaah, or has been slaughtered for idols) and that which has been killed by strangling, or by a violent blow”
[al-Maa'idah 5:3]
The scholars of Islam are unanimously agreed that such meat is forbidden. But if it is still alive after being stunned in the manner described and is slaughtered properly, then it is permissible to eat it, because Allaah says at the end of the verse, with regard to animals that are strangled, dealt a violent blow, suffer a headlong fall, are gored by horns or partly devoured by wild beasts (interpretation of the meaning):
“unless you are able to slaughter it (before its death)”
[al-Maa'idah 5:3]
So Allaah excludes from these forbidden types of meat those that are reached when still alive and slaughtered in the proper manner. They may be eaten because of the effect of proper slaughter, unlike those that die by being stunned before being slaughtered, in which case slaughtering does not render them permissible. Thus it is known that the Qur’aan does forbid animals that have been stunned if they die as a result of that stunning before being slaughtered properly, because the animal that is stunned has suffered a violent blow, and Allaah has stated in this verse that such an animal is haraam unless it is reached while it is still alive and slaughtered in the proper manner.
Secondly:
It is haraam to stun an animal by striking it or giving it an electric shock etc, because that causes suffering to the animal, and the Prophet (peace and blessings of Allaah be upon him) forbade causing suffering and tormenting them, and he enjoined kindness and goodness in general terms, and with regard to slaughter in particular. Muslim narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Do not take anything in which there is a soul as a target.” And Muslim narrated that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade tormenting any kind of animal to death. Muslim also narrated from Shaddaad ibn ‘Aws (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has decreed kindness (or proficiency) in all things. So when you kill, kill well, and when you slaughter, slaughter well. Let one of you sharpen his blade and spare suffering to the animal he slaughters.”
If it is not easy to slaughter animals unless they have been stunned by a method that will not kill them before they are slaughtered, then it is permissible to stun them and slaughter them whilst they are still alive, in cases of necessity.
Fataawa al-Lajnah al-‘Daa’imah, 22/456-457.
SOURCE:
Islam Q&A
Fatwa no. 12776
The way of slaughtering animals that is used in many countries is to strike the animal on the head or stun it with an electric shock, then slaughter it after that. Is slaughtering in this manner permissible? Please note that some people say that there is no text in the Quran that forbids stunning animals.
Answer:
Firstly:
If stunning with a blow to the head or an electric shock kills the animal and it dies before being slaughtered properly, then it is mawqoodhah (killed by a violent blow) and it cannot be eaten even if its neck is cut after that. Allaah has forbidden it in the verse where He says (interpretation of the meaning):
“Forbidden to you (for food) are: Al‑Maytah (the dead animals — cattle — beast not slaughtered), blood, the flesh of swine, and that on which Allaah’s Name has not been mentioned while slaughtering (that which has been slaughtered as a sacrifice for others than Allaah, or has been slaughtered for idols) and that which has been killed by strangling, or by a violent blow”
[al-Maa'idah 5:3]
The scholars of Islam are unanimously agreed that such meat is forbidden. But if it is still alive after being stunned in the manner described and is slaughtered properly, then it is permissible to eat it, because Allaah says at the end of the verse, with regard to animals that are strangled, dealt a violent blow, suffer a headlong fall, are gored by horns or partly devoured by wild beasts (interpretation of the meaning):
“unless you are able to slaughter it (before its death)”
[al-Maa'idah 5:3]
So Allaah excludes from these forbidden types of meat those that are reached when still alive and slaughtered in the proper manner. They may be eaten because of the effect of proper slaughter, unlike those that die by being stunned before being slaughtered, in which case slaughtering does not render them permissible. Thus it is known that the Qur’aan does forbid animals that have been stunned if they die as a result of that stunning before being slaughtered properly, because the animal that is stunned has suffered a violent blow, and Allaah has stated in this verse that such an animal is haraam unless it is reached while it is still alive and slaughtered in the proper manner.
Secondly:
It is haraam to stun an animal by striking it or giving it an electric shock etc, because that causes suffering to the animal, and the Prophet (peace and blessings of Allaah be upon him) forbade causing suffering and tormenting them, and he enjoined kindness and goodness in general terms, and with regard to slaughter in particular. Muslim narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Do not take anything in which there is a soul as a target.” And Muslim narrated that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade tormenting any kind of animal to death. Muslim also narrated from Shaddaad ibn ‘Aws (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has decreed kindness (or proficiency) in all things. So when you kill, kill well, and when you slaughter, slaughter well. Let one of you sharpen his blade and spare suffering to the animal he slaughters.”
If it is not easy to slaughter animals unless they have been stunned by a method that will not kill them before they are slaughtered, then it is permissible to stun them and slaughter them whilst they are still alive, in cases of necessity.
Fataawa al-Lajnah al-‘Daa’imah, 22/456-457.
SOURCE:
Islam Q&A
Fatwa no. 12776
Ruling on uttering the intention (niyyah) in acts of worship
Shaykh al-Islam Ibn Taymiyah was asked about the intention when starting to do an act of worship such as praying etc., do we need to utter it verbally, such as saying, “I intend to pray, I intend to fast”?
He replied:
Praise be to Allaah.
The intention of purifying oneself by doing wudoo’ ghusl or tayammum, of praying, fasting, paying zakaah, offering kafaarah (expiation) and other acts of worship does not need to be uttered verbally, according to the consensus of the imaams of Islam. Rather the place of intention is the heart, according to the consensus among them. If a person utters something by mistake that goes against what is in his heart, then what counts is what he intended, not what he said.
No one has mentioned any difference of opinion concerning this matter, except that some of the later followers of al-Shaafa’i expressed approval of that, but some of the leaders of this madhhab said that this was wrong. But in the dispute among the scholars as to whether it is mustahabb to utter one’s intention, there are two points of view. Some of the companions of Abu Haneefah, al-Shaafa’i and Ahmad said that it is mustahabb to utter the intention so as to make it stronger.
Some of the companions of Maalik, Ahmad and others said that it is not mustahabb to utter it, because that is a bid’ah (innovation). It was not narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) or his Sahaabah did it or that he commanded anyone among his ummah to utter the intention. That is not known from any of the Muslims. If that had been prescribed then the Prophet (peace and blessings of Allaah be upon him) and his companions would not have neglected it, as it has to do with worship which the ummah does every day and night.
This is the more correct view. Indeed, uttering the intention is a of irrational thinking and falling short in religious commitment. In terms of falling short in religious commitment, that is because it is bid’ah (an innovation). In terms of irrational thinking, that is because it is like a person who wants to eat some food saying, “I intend to put my hand in this vessel, take out a morsel of food, put it in my mouth and chew it, then swallow it, and eat until I have had my fill.” This is sheer foolishness and ignorance.
Intention is connected to knowledge. If a person knows what he is doing then he has obviously made an intention. It cannot be imagined, if he knows what he wants to do, that he has not formed an intention. The imaams are agreed that speaking the intention out loud and repeating it is not prescribed in Islam, rather the person who has made this a habit should be disciplined and told not to worship Allaah by following bid’ah and not to disturb others by raising his voice. And Allaah knows best.
Al-Fataawa al-Kubra, 1/214, 215
SOURCE:
Islam Q&A
Fatwa No. 13337
He replied:
Praise be to Allaah.
The intention of purifying oneself by doing wudoo’ ghusl or tayammum, of praying, fasting, paying zakaah, offering kafaarah (expiation) and other acts of worship does not need to be uttered verbally, according to the consensus of the imaams of Islam. Rather the place of intention is the heart, according to the consensus among them. If a person utters something by mistake that goes against what is in his heart, then what counts is what he intended, not what he said.
No one has mentioned any difference of opinion concerning this matter, except that some of the later followers of al-Shaafa’i expressed approval of that, but some of the leaders of this madhhab said that this was wrong. But in the dispute among the scholars as to whether it is mustahabb to utter one’s intention, there are two points of view. Some of the companions of Abu Haneefah, al-Shaafa’i and Ahmad said that it is mustahabb to utter the intention so as to make it stronger.
Some of the companions of Maalik, Ahmad and others said that it is not mustahabb to utter it, because that is a bid’ah (innovation). It was not narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) or his Sahaabah did it or that he commanded anyone among his ummah to utter the intention. That is not known from any of the Muslims. If that had been prescribed then the Prophet (peace and blessings of Allaah be upon him) and his companions would not have neglected it, as it has to do with worship which the ummah does every day and night.
This is the more correct view. Indeed, uttering the intention is a of irrational thinking and falling short in religious commitment. In terms of falling short in religious commitment, that is because it is bid’ah (an innovation). In terms of irrational thinking, that is because it is like a person who wants to eat some food saying, “I intend to put my hand in this vessel, take out a morsel of food, put it in my mouth and chew it, then swallow it, and eat until I have had my fill.” This is sheer foolishness and ignorance.
Intention is connected to knowledge. If a person knows what he is doing then he has obviously made an intention. It cannot be imagined, if he knows what he wants to do, that he has not formed an intention. The imaams are agreed that speaking the intention out loud and repeating it is not prescribed in Islam, rather the person who has made this a habit should be disciplined and told not to worship Allaah by following bid’ah and not to disturb others by raising his voice. And Allaah knows best.
Al-Fataawa al-Kubra, 1/214, 215
SOURCE:
Islam Q&A
Fatwa No. 13337
Monday, August 15, 2011
How To Help A New Muslim
Firstly, let me provide you with what the Prophet did on the matter then 2 helpful links to make it easy for first time Muslims. Then another link that can be used later or when needed on matters such as 'Misconception on Islam', 'Women in Islam' etc, as new Muslims will have questions on such matter and also might find it hard to answer some of these questions that is asked to them by friends and family who sometimes are against Islam or have different ideas about Islam due to misconception.
1) The Messenger of Allah (blessings and peace of Allah be upon him) did when he sent out daa‘iyahs to call people to Islam. He (blessings and peace of Allah be upon him) sent the daa‘iyahs to call the people to Islam, and he taught them to start first of all with Tawheed or the Oneness of Allah, then the prayer, then zakaah, then fasting, then Hajj when the time for it came. He sent Mu‘aadh to Yemen and told him to call them first of all to Tawheed, belief in the Oneness of Allah. If they responded to that, then he was to call them to pray. If they responded to that, then he was to call them to give zakaah. He did not mention fasting and Hajj because when he sent Mu‘aadh, it was not the time for these acts of worship, as he sent him in Rabee‘ al-Awwal of 10 AH. There was still some time to go before Hajj, and also fasting. The Prophet (blessings and peace of Allah be upon him) in his wisdom did not want to spring all the rulings of Islam at once on those who were being called to the faith. This is part of the wisdom mentioned in the verse (interpretation of the meaning): “Invite (mankind, O Muhammad صلىالله عليه وسلم) to the way of your Lord (i.e. Islâm) with wisdom” [al-Nahl 16:125].
But should one start, straight after a person has entered Islam, with rulings on minor issues such as the beard, isbaal (letting the hem of one’s clothes come below the ankle) and so on?
This should be based on what is referred to above, that the best of guidance is the guidance of Muhammad (blessings and peace of Allah be upon him). So he should start first of all with the basics of Islam, until Islam is settled in his heart and he is at ease in his new faith. At that point we may teach him other matters, starting with the most important, then the next most important and so on. This is the way of Allah with regard to both shar‘i rulings and laws of nature. Look how the foetus begins to grow bit by bit, and the four seasons change bit by bit, and the sun rises and sets similarly. If we were to teach all the rulings and so on all at once, it would take a long time and it may put him off the religion of Islam. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him)
Al-Ijaabaat ‘ala As’ilat al-Jaaliyaat, 1/27-30
[islamqa, fatwa no. 109201]
2) Helpful links for new Muslims:
Doing Islam
http://sites.google.com/site/doingislam/
Islamic Beliefs
http://sites.google.com/site/islamicbeliefs/home
3) Categories:
Beliefs & Practices: Booklets that explain the beliefs and practices of a Muslim
Qur'an: The final Word of God revealed to the Prophet Muhammad and still available in its pure and authentic form for the last 1400 years.
Prophets :Muslims believe in all the Prophets from Adam to Muhammad.This section has some booklets on their lives and what Islam says about them.
Women in Islam: Booklets on women's rights and status in Islam as well as answers about hijab.
Questions and Answers: Answers to your questions about Islam
Allegations & Lies :Refutations for allegations and lies which some people say about
Islam and Muslims.
Misconceptions :People commonly associate things with Islam but the reality is quite different. Find out more by downloading the booklets in this section.
All of the above can be found in this website:
http://discoverislamaustralia.com/index.php?option=com_docman&Itemid=28
4) FAQ about Islam
What is Islam?
Who are Muslims?
Who is Allah?
Who is Muhammad?
What is the Qur'an?
What do Muslims believe about Jesus?
What is Tawheed?
Click here: http://discoverislamaustralia.com/index.php?option=com_easyfaq&Itemid=31
1) The Messenger of Allah (blessings and peace of Allah be upon him) did when he sent out daa‘iyahs to call people to Islam. He (blessings and peace of Allah be upon him) sent the daa‘iyahs to call the people to Islam, and he taught them to start first of all with Tawheed or the Oneness of Allah, then the prayer, then zakaah, then fasting, then Hajj when the time for it came. He sent Mu‘aadh to Yemen and told him to call them first of all to Tawheed, belief in the Oneness of Allah. If they responded to that, then he was to call them to pray. If they responded to that, then he was to call them to give zakaah. He did not mention fasting and Hajj because when he sent Mu‘aadh, it was not the time for these acts of worship, as he sent him in Rabee‘ al-Awwal of 10 AH. There was still some time to go before Hajj, and also fasting. The Prophet (blessings and peace of Allah be upon him) in his wisdom did not want to spring all the rulings of Islam at once on those who were being called to the faith. This is part of the wisdom mentioned in the verse (interpretation of the meaning): “Invite (mankind, O Muhammad صلىالله عليه وسلم) to the way of your Lord (i.e. Islâm) with wisdom” [al-Nahl 16:125].
But should one start, straight after a person has entered Islam, with rulings on minor issues such as the beard, isbaal (letting the hem of one’s clothes come below the ankle) and so on?
This should be based on what is referred to above, that the best of guidance is the guidance of Muhammad (blessings and peace of Allah be upon him). So he should start first of all with the basics of Islam, until Islam is settled in his heart and he is at ease in his new faith. At that point we may teach him other matters, starting with the most important, then the next most important and so on. This is the way of Allah with regard to both shar‘i rulings and laws of nature. Look how the foetus begins to grow bit by bit, and the four seasons change bit by bit, and the sun rises and sets similarly. If we were to teach all the rulings and so on all at once, it would take a long time and it may put him off the religion of Islam. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him)
Al-Ijaabaat ‘ala As’ilat al-Jaaliyaat, 1/27-30
[islamqa, fatwa no. 109201]
2) Helpful links for new Muslims:
Doing Islam
http://sites.google.com/site/doingislam/
Islamic Beliefs
http://sites.google.com/site/islamicbeliefs/home
3) Categories:
Beliefs & Practices: Booklets that explain the beliefs and practices of a Muslim
Qur'an: The final Word of God revealed to the Prophet Muhammad and still available in its pure and authentic form for the last 1400 years.
Prophets :Muslims believe in all the Prophets from Adam to Muhammad.This section has some booklets on their lives and what Islam says about them.
Women in Islam: Booklets on women's rights and status in Islam as well as answers about hijab.
Questions and Answers: Answers to your questions about Islam
Allegations & Lies :Refutations for allegations and lies which some people say about
Islam and Muslims.
Misconceptions :People commonly associate things with Islam but the reality is quite different. Find out more by downloading the booklets in this section.
All of the above can be found in this website:
http://discoverislamaustralia.com/index.php?option=com_docman&Itemid=28
4) FAQ about Islam
What is Islam?
Who are Muslims?
Who is Allah?
Who is Muhammad?
What is the Qur'an?
What do Muslims believe about Jesus?
What is Tawheed?
Click here: http://discoverislamaustralia.com/index.php?option=com_easyfaq&Itemid=31
Showing Off
The one who wants to stop himself showing off has to do the following things to rid himself of this problem:
1)He should remember that Allaah is always watching His slave.
This is the status of “ihsaan” which Jibreel (peace be upon him) mentioned to the Prophet (peace and blessings of Allaah be upon him), which is that “you should worship Allaah as if you can see Him, and even though you cannot see Him, He can see you.”
(Narrated by Muslim, 97)
When a person feels that Allaah is always watching him, what other people think will become insignificant, and this will make him respect and fear only Allah.
2)Seeking the help of Allaah to rid himself of the habit of showing off.
Allah says that the believers should say:
“You (Alone) we worship, and You (Alone) we ask for help (for each and everything).”
[al-Faatihah 1:5]
One of the things that will be of benefit in this matter is seeking the help of Allaah and calling upon Him. The Prophet (peace and blessings of Allaah be upon him) said: “O people, beware of this shirk, for it is more subtle than the footsteps of an ant. The one whom Allaah willed should speak said to him, “How can we beware of it when it is more subtle than the footsteps of an ant, O Messenger of Allaah?” He said, “Say, Allaahumma innaa na’oodhu bika min an nushrika bika shay’an na’lamuhu wa nastaghfiruka limaa laa na’lam (O Allaah, we seek refuge with You from knowingly associating anything with You, and we seek Your forgiveness for that which we do unknowingly).”
(Narrated by Ahmad, 4/403; classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 3731)
3)Knowing the effects of showing off and how it will be judged in the Hereafter.
Not knowing this leads to one falling into this sin or persisting in it. One should realize that showing off destroys all one's actions (i.e., cancels out the reward), and that it brings the wrath of Allaah. The wise person does not waste his energy in doing things that do not bring any reward, let alone deeds that bring the wrath and anger of Allaah.
One of the greatest ahaadeeth concerning the punishment in the Hereafter of those who show off is the following, in which the Prophet (peace and blessings of Allaah be upon him) said:
“When the Day of Resurrection comes, Allaah, may He be blessed and exalted, will come down to judge between His slaves, and every nation will be kneeling. The first ones to be called forth will be a man who learned the Qur’aan by heart, a man who fought for the sake of Allaah, and a man who had a lot of wealth. Allaah will say to the Qur’aan-reader, ‘Did I not teach you that which I revealed to My Messenger?’ He will say, ‘Yes, O Lord.’ He will say, ‘What did you do with that which I taught you?’ He will say, ‘I used to read it night and day.’ Allaah will say to him, ‘You have lied,’ and the angels will say to him, ‘You have lied.’ Allaah will say, ‘Rather you wanted it to be said that So and so is a reader of Qur’aan, and that is what was said.’ Then the wealthy man will be brought forth, and Allaah will say to him, ‘Did I not give you ample provision so that I did not leave you in need of anybody?’ He will say, ‘Yes, O Lord.’ He will say, ‘What did you do with that which I gave you?’ He will say, ‘I used to uphold the ties of kinship and give in charity.’ Allaah will say to him, ‘You have lied,’ and the angels will say to him, ‘You have lied.’ Allaah will say, ‘Rather you wanted it to be said that So and so is generous, and that is what was said.’ Then the one who was killed for the sake of Allaah will be brought forth and Allaah will say to him, ‘Why were you killed?’ He will say, ‘I was commanded to fight in Jihaad for Your sake, so I fought until I was killed.’ Allaah will say to him, ‘You have lied,’ and the angels will say to him, ‘You have lied.’ Allaah will say, ‘You wanted it to be said that So and so was courageous, and that is what was said.’” Then the Messenger of Allaah (peace and blessings of Allaah be upon him) struck my knee and said, “O Abu Hurayrah, these three are the first of the creation of Allaah who will be dragged into the Fire on the Day of Resurrection.”
(Narrated and classed as hasan by al-Tirmidhi, 2382; classed as saheeh by Ibn Hibbaan, 408, and Ibn Khuzaymah, 2482).
4) Thinking about the punishment in this world for showing off
Just as there will be a punishment in the Hereafter for showing off, so too there is a punishment for it in this world, which is that Allaah will expose him and make his bad intentions known to others. This is one of the interpretations of the hadeeth of the Prophet (peace and blessings of Allaah be upon him):
“Whoever shows off, Allaah will expose him.”
(Narrated by al-Bukhaari, 6134; Muslim; 2986).
Ibn Hajar said: al-Khattaabi said, this means: whoever does something that is not sincerely for the sake of Allaah, merely wanting people to see him and hear him, will be punished for that – Allaah will expose him and make known what he is concealing.
It was said that whoever does something with the intention of gaining status and prestige among people, and does not seek the Face of Allaah by doing it, Allaah will make him the subject of bad speech among the people in whose eyes he wanted to gain status, and he will have no reward for it in the Hereafter.
(Fath al-Baari, 11/336)
5)Concealing worship and not making a display of it
The further away a person gets from places where his worship can be seen, the safer he is from showing off. Whoever looks for places where people gather, the Shaytaan makes him keen to show off his worship so that they will praise him for it.
The acts of worship which should be hidden are those which are not obligatory or those in which it is not the Sunnah to do them openly, such as Qiyaam al-Layl, and giving charity, and the like. This does not apply to giving the Adhaan, praying in congregation and other things which cannot and should not – according to sharee’ah – be hidden.
We ask Allaah to make our words and deeds sincere, and to forgive us for what we commit of showing off. May Allaah bless our Prophet Muhammad.
SOURCE:
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Fatwa no. 6578
1)He should remember that Allaah is always watching His slave.
This is the status of “ihsaan” which Jibreel (peace be upon him) mentioned to the Prophet (peace and blessings of Allaah be upon him), which is that “you should worship Allaah as if you can see Him, and even though you cannot see Him, He can see you.”
(Narrated by Muslim, 97)
When a person feels that Allaah is always watching him, what other people think will become insignificant, and this will make him respect and fear only Allah.
2)Seeking the help of Allaah to rid himself of the habit of showing off.
Allah says that the believers should say:
“You (Alone) we worship, and You (Alone) we ask for help (for each and everything).”
[al-Faatihah 1:5]
One of the things that will be of benefit in this matter is seeking the help of Allaah and calling upon Him. The Prophet (peace and blessings of Allaah be upon him) said: “O people, beware of this shirk, for it is more subtle than the footsteps of an ant. The one whom Allaah willed should speak said to him, “How can we beware of it when it is more subtle than the footsteps of an ant, O Messenger of Allaah?” He said, “Say, Allaahumma innaa na’oodhu bika min an nushrika bika shay’an na’lamuhu wa nastaghfiruka limaa laa na’lam (O Allaah, we seek refuge with You from knowingly associating anything with You, and we seek Your forgiveness for that which we do unknowingly).”
(Narrated by Ahmad, 4/403; classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 3731)
3)Knowing the effects of showing off and how it will be judged in the Hereafter.
Not knowing this leads to one falling into this sin or persisting in it. One should realize that showing off destroys all one's actions (i.e., cancels out the reward), and that it brings the wrath of Allaah. The wise person does not waste his energy in doing things that do not bring any reward, let alone deeds that bring the wrath and anger of Allaah.
One of the greatest ahaadeeth concerning the punishment in the Hereafter of those who show off is the following, in which the Prophet (peace and blessings of Allaah be upon him) said:
“When the Day of Resurrection comes, Allaah, may He be blessed and exalted, will come down to judge between His slaves, and every nation will be kneeling. The first ones to be called forth will be a man who learned the Qur’aan by heart, a man who fought for the sake of Allaah, and a man who had a lot of wealth. Allaah will say to the Qur’aan-reader, ‘Did I not teach you that which I revealed to My Messenger?’ He will say, ‘Yes, O Lord.’ He will say, ‘What did you do with that which I taught you?’ He will say, ‘I used to read it night and day.’ Allaah will say to him, ‘You have lied,’ and the angels will say to him, ‘You have lied.’ Allaah will say, ‘Rather you wanted it to be said that So and so is a reader of Qur’aan, and that is what was said.’ Then the wealthy man will be brought forth, and Allaah will say to him, ‘Did I not give you ample provision so that I did not leave you in need of anybody?’ He will say, ‘Yes, O Lord.’ He will say, ‘What did you do with that which I gave you?’ He will say, ‘I used to uphold the ties of kinship and give in charity.’ Allaah will say to him, ‘You have lied,’ and the angels will say to him, ‘You have lied.’ Allaah will say, ‘Rather you wanted it to be said that So and so is generous, and that is what was said.’ Then the one who was killed for the sake of Allaah will be brought forth and Allaah will say to him, ‘Why were you killed?’ He will say, ‘I was commanded to fight in Jihaad for Your sake, so I fought until I was killed.’ Allaah will say to him, ‘You have lied,’ and the angels will say to him, ‘You have lied.’ Allaah will say, ‘You wanted it to be said that So and so was courageous, and that is what was said.’” Then the Messenger of Allaah (peace and blessings of Allaah be upon him) struck my knee and said, “O Abu Hurayrah, these three are the first of the creation of Allaah who will be dragged into the Fire on the Day of Resurrection.”
(Narrated and classed as hasan by al-Tirmidhi, 2382; classed as saheeh by Ibn Hibbaan, 408, and Ibn Khuzaymah, 2482).
4) Thinking about the punishment in this world for showing off
Just as there will be a punishment in the Hereafter for showing off, so too there is a punishment for it in this world, which is that Allaah will expose him and make his bad intentions known to others. This is one of the interpretations of the hadeeth of the Prophet (peace and blessings of Allaah be upon him):
“Whoever shows off, Allaah will expose him.”
(Narrated by al-Bukhaari, 6134; Muslim; 2986).
Ibn Hajar said: al-Khattaabi said, this means: whoever does something that is not sincerely for the sake of Allaah, merely wanting people to see him and hear him, will be punished for that – Allaah will expose him and make known what he is concealing.
It was said that whoever does something with the intention of gaining status and prestige among people, and does not seek the Face of Allaah by doing it, Allaah will make him the subject of bad speech among the people in whose eyes he wanted to gain status, and he will have no reward for it in the Hereafter.
(Fath al-Baari, 11/336)
5)Concealing worship and not making a display of it
The further away a person gets from places where his worship can be seen, the safer he is from showing off. Whoever looks for places where people gather, the Shaytaan makes him keen to show off his worship so that they will praise him for it.
The acts of worship which should be hidden are those which are not obligatory or those in which it is not the Sunnah to do them openly, such as Qiyaam al-Layl, and giving charity, and the like. This does not apply to giving the Adhaan, praying in congregation and other things which cannot and should not – according to sharee’ah – be hidden.
We ask Allaah to make our words and deeds sincere, and to forgive us for what we commit of showing off. May Allaah bless our Prophet Muhammad.
SOURCE:
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Fatwa no. 6578
Can Women Dye Their Hair?
What is forbidden is to dyeing the hair black or dyeing it to imitate the kafir (non muslims). There is nothing wrong with dyeing your hair brown even if you do not use henna. What is not allowed is to dye one's hair black, because of the hadeeth narrated from the Prophet (peace and blessings of Allaah be upon him)
{islamqa, fatwa no. 1008}
Jaabir ibn ‘Abdullah reported that Abu Quhaafah was brought on the day of the conquest of Makkah, and his head and beard were white like "thaghaamah" (a plant whose flowers and fruit are white). The Messenger of Allah (Peace & Blessings of Allah be upon Him) said:
"Change this with something, but avoid black."
(Reported by Muslim, no. 3962)
Ibn ‘Abbas (may Allah be pleased with him) said:
"The Messenger of Allah (Peace & Blessings of Allah be upon Him) said: ‘At the end of time there will be people who will dye their hair black like the crops of pigeons. They will never even smell the fragrance of Paradise."
(reported by Imam Ahmad, see also Saheeh al-Jaami‘, no. 8153)
It was also reported from the Prophet (Peace & Blessings of Allah be upon Him) that one should change grey hair, using any colour except black. Abu Dharr reported that the Prophet (Peace & Blessings of Allah be upon Him) said:
"The best things with which to change grey hair are henna and ‘katam’ (a plant similar to henna which is used as a dye)."
(Reported by al-Tirmidhi, no. 1675; he said: This is a saheeh hasan hadith)
Dyeing hair with pure black dye is haram because the Prophet (Peace & Blessings of Allah be upon Him) said: "Avoid black," and because of the threat of punishment reported with regard to this matter. This ruling applies to both men and women.
But if the black dye is mixed with another colour, so that it is no longer black, there is nothing wrong with it.
SOURCE:
{islamqa, fatwa no. 476}
There is no report of the Prophet (peace and blessings of Allaah be upon him) forbidding dyeing the hair any colour except black. There is nothing wrong with a woman dyeing her hair any other colour – brown or blond or any other, so long as by doing so she is not imitating kaafir women or immoral women.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on a woman dyeing her hair any colour other than black, such as brown or blond?
He replied:
The basic principle is that this is permissible, so long as it does not lead to resembling kaafir women or immoral women, because that is haraam.
SOURCE:
{islamqa, fatwa no. 111860}
{islamqa, fatwa no. 1008}
Jaabir ibn ‘Abdullah reported that Abu Quhaafah was brought on the day of the conquest of Makkah, and his head and beard were white like "thaghaamah" (a plant whose flowers and fruit are white). The Messenger of Allah (Peace & Blessings of Allah be upon Him) said:
"Change this with something, but avoid black."
(Reported by Muslim, no. 3962)
Ibn ‘Abbas (may Allah be pleased with him) said:
"The Messenger of Allah (Peace & Blessings of Allah be upon Him) said: ‘At the end of time there will be people who will dye their hair black like the crops of pigeons. They will never even smell the fragrance of Paradise."
(reported by Imam Ahmad, see also Saheeh al-Jaami‘, no. 8153)
It was also reported from the Prophet (Peace & Blessings of Allah be upon Him) that one should change grey hair, using any colour except black. Abu Dharr reported that the Prophet (Peace & Blessings of Allah be upon Him) said:
"The best things with which to change grey hair are henna and ‘katam’ (a plant similar to henna which is used as a dye)."
(Reported by al-Tirmidhi, no. 1675; he said: This is a saheeh hasan hadith)
Dyeing hair with pure black dye is haram because the Prophet (Peace & Blessings of Allah be upon Him) said: "Avoid black," and because of the threat of punishment reported with regard to this matter. This ruling applies to both men and women.
But if the black dye is mixed with another colour, so that it is no longer black, there is nothing wrong with it.
SOURCE:
{islamqa, fatwa no. 476}
There is no report of the Prophet (peace and blessings of Allaah be upon him) forbidding dyeing the hair any colour except black. There is nothing wrong with a woman dyeing her hair any other colour – brown or blond or any other, so long as by doing so she is not imitating kaafir women or immoral women.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on a woman dyeing her hair any colour other than black, such as brown or blond?
He replied:
The basic principle is that this is permissible, so long as it does not lead to resembling kaafir women or immoral women, because that is haraam.
SOURCE:
{islamqa, fatwa no. 111860}
Making A Promise to Allah
Making a promise to Allah is a kind of vow (nadhr). Allah has commanded us to fulfil our promises and covenants, whether the promise is made to Allah or to people. Allah says (interpretation of the meaning):
“And fulfil the Covenant of Allaah (Bay‘ah: pledge for Islam) when you have covenanted”
[al-Nahl 16:91]
Allah says :
“And of them are some who made a covenant with Allah (saying): ‘If He bestowed on us of His Bounty, we will verily, give Sadaqah (Zakaah and voluntary charity in Allah’s Cause) and will be certainly among those who are righteous’”
[al-Tawbah 9:75]
Abu Bakr al-Jassaas said in Ahkaam al-Qur’aan (3/208) concerning this verse:
"This indicates that whoever makes a vow to observe an act of worship has to fulfil it, because a promise or covenant is a vow and an obligation."
This applies if what the person wants to do is an act of worship, such as when a person makes a promise to his Lord that he will speak the truth or give some of his wealth in charity, etc. This comes under the heading of vows (nadhr) even if the person does not actually use the word nadhr or vow. The one who makes a promise to Allah or says, “I promise Allah that I will do such and such” is obliged to fulfill it, because the Prophet (peace and blessings of Allah be upon him) said: “Whoever vows to do an act of worship or obedience to Allah, let him fulfill it, and whoever vows to do an act of disobedience towards Allah, let him not fulfill it.”
Narrated by al-Bukhaari, 6318
It is not permissible to fail to fulfill this obligation, unless a person is unable to fulfil it at all, in which case he should offer kafaarat yameen (expiation for breaking a vow), because of the hadeeth:
“Whoever makes a vow and is unable to fulfil it, his expiation is kafaarat yameen.”
Narrated by Abu Dawood, 3322, from the hadeeth of Ibn ‘Abbaas. Al-Haafiz said in al-Fath: Its narrators are thiqaat, but it was narrated by Ibn Abi Shaybah in a mawqoof report, which is likely to be the case.
Ibn Qudaamah said in al-Mughni (10/72): In conclusion: the one who vows to do an act of worship but is unable to do it, or was able to do it then became unable to do it, has to offer kafaarat yameen.
The expiation for breaking an oath is to set free a slave, or to feed or clothe ten poor persons. Whoever cannot do any of those things should fast for three days, because Allah says:
“Allah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; 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. And protect your oaths (i.e. do not swear much). Thus Allah makes clear to you His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) that you may be grateful”
[al-Maa'idah 5:89]
SOURCE:
Islamqa Fatwa no. 38934
“And fulfil the Covenant of Allaah (Bay‘ah: pledge for Islam) when you have covenanted”
[al-Nahl 16:91]
Allah says :
“And of them are some who made a covenant with Allah (saying): ‘If He bestowed on us of His Bounty, we will verily, give Sadaqah (Zakaah and voluntary charity in Allah’s Cause) and will be certainly among those who are righteous’”
[al-Tawbah 9:75]
Abu Bakr al-Jassaas said in Ahkaam al-Qur’aan (3/208) concerning this verse:
"This indicates that whoever makes a vow to observe an act of worship has to fulfil it, because a promise or covenant is a vow and an obligation."
This applies if what the person wants to do is an act of worship, such as when a person makes a promise to his Lord that he will speak the truth or give some of his wealth in charity, etc. This comes under the heading of vows (nadhr) even if the person does not actually use the word nadhr or vow. The one who makes a promise to Allah or says, “I promise Allah that I will do such and such” is obliged to fulfill it, because the Prophet (peace and blessings of Allah be upon him) said: “Whoever vows to do an act of worship or obedience to Allah, let him fulfill it, and whoever vows to do an act of disobedience towards Allah, let him not fulfill it.”
Narrated by al-Bukhaari, 6318
It is not permissible to fail to fulfill this obligation, unless a person is unable to fulfil it at all, in which case he should offer kafaarat yameen (expiation for breaking a vow), because of the hadeeth:
“Whoever makes a vow and is unable to fulfil it, his expiation is kafaarat yameen.”
Narrated by Abu Dawood, 3322, from the hadeeth of Ibn ‘Abbaas. Al-Haafiz said in al-Fath: Its narrators are thiqaat, but it was narrated by Ibn Abi Shaybah in a mawqoof report, which is likely to be the case.
Ibn Qudaamah said in al-Mughni (10/72): In conclusion: the one who vows to do an act of worship but is unable to do it, or was able to do it then became unable to do it, has to offer kafaarat yameen.
The expiation for breaking an oath is to set free a slave, or to feed or clothe ten poor persons. Whoever cannot do any of those things should fast for three days, because Allah says:
“Allah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; 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. And protect your oaths (i.e. do not swear much). Thus Allah makes clear to you His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) that you may be grateful”
[al-Maa'idah 5:89]
SOURCE:
Islamqa Fatwa no. 38934
Is it okay to read about astrology?
There are many ahaadeeth which state that this is haraam, such as the hadeeth narrated from Safiyah bint Abi ‘Ubayd from one of the wives of the Prophet (peace and blessings of Allaah be upon him), who narrated that he said:
“Whoever goes to a soothsayer (fortune teller) and asks him about something and believes him, his prayer will not be accepted for forty days.”
(Narrated by Muslim in his Saheeh)
Qusaybah ibn al-Mukhaariq said:
“I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Al-‘ayaafah, al-tiyarah and al-turuq [kinds of augury] are all part of al-jabt [witchcraft or idolatry].’”
This was narrated by Abu Dawood with a saheeh isnaad. Abu Dawood said: Al-‘ayaafah, al-khatt and al-turuq are all kinds of augury, whereby a bird is released and is watched to see whether it flies to the right or to the left. If it flies to the right it is taken as a good omen and if it flies to the left it is taken as a bad omen. Al-Jawhari said: al-jabt is a word which may be applied to idols, soothsayers, magicians, astrologers etc.
It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“Whoever seeks knowledge from the stars is seeking one of the branches of witchcraft…” Narrated by Abu Dawood with a saheeh isnaad
It was narrated that Mu’aawiyah ibn al-Hakam said:
“I said, ‘O Messenger of Allaah, I am still close to the time of Jaahiliyyah [i.e., I am new in Islam]. Allaah has brought Islam to us, but there are among us men who go to soothsayers (fortune tellers).’ He said, ‘Do not go to them.’ I said, ‘And there are men among us who practise augury [watch birds for omens].’ He said, ‘That is something which they make up. Do not believe them.’”
(Narrated by Muslim)
It was narrated from Abu Mas’ood al-Badri that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade the price of a dog, the fee of a prostitute and the payment of a soothsayer. (Narrated by al-Bukhaari and Muslim)
It was reported that ‘Aa’ishah (may Allaah be pleased with her) said:
“Some people asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about soothsayers. He said, ‘They are nothing.’ They said, ‘O Messenger of Allaah, sometimes they say something and it comes true.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘That is a word of truth that the jinn snatches and whispers into the ear of his familiar, but they mix a hundred lies with it.’”
(Narrated by al-Bukhaari and Muslim)
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“Whoever comes to a soothsayer and believes what he says, or has intercourse with a woman in her back passage, has nothing to do with that which has been revealed to Muhammad (peace and blessings of Allaah be upon him).”
(Narrated by Abu Dawood)
… The scholars have stated that it is haraam to deal with such matters or to go to find out about them or to believe in them. It is haraam to pay them money, and anyone who is suffering from any of these things must hasten to repent from it. And Allaah knows best.
Fataawa al-Imaam al-Nawawi, 230.
SOURCE:
Islamqa Fatwa no. 8291
“Whoever goes to a soothsayer (fortune teller) and asks him about something and believes him, his prayer will not be accepted for forty days.”
(Narrated by Muslim in his Saheeh)
Qusaybah ibn al-Mukhaariq said:
“I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Al-‘ayaafah, al-tiyarah and al-turuq [kinds of augury] are all part of al-jabt [witchcraft or idolatry].’”
This was narrated by Abu Dawood with a saheeh isnaad. Abu Dawood said: Al-‘ayaafah, al-khatt and al-turuq are all kinds of augury, whereby a bird is released and is watched to see whether it flies to the right or to the left. If it flies to the right it is taken as a good omen and if it flies to the left it is taken as a bad omen. Al-Jawhari said: al-jabt is a word which may be applied to idols, soothsayers, magicians, astrologers etc.
It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“Whoever seeks knowledge from the stars is seeking one of the branches of witchcraft…” Narrated by Abu Dawood with a saheeh isnaad
It was narrated that Mu’aawiyah ibn al-Hakam said:
“I said, ‘O Messenger of Allaah, I am still close to the time of Jaahiliyyah [i.e., I am new in Islam]. Allaah has brought Islam to us, but there are among us men who go to soothsayers (fortune tellers).’ He said, ‘Do not go to them.’ I said, ‘And there are men among us who practise augury [watch birds for omens].’ He said, ‘That is something which they make up. Do not believe them.’”
(Narrated by Muslim)
It was narrated from Abu Mas’ood al-Badri that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade the price of a dog, the fee of a prostitute and the payment of a soothsayer. (Narrated by al-Bukhaari and Muslim)
It was reported that ‘Aa’ishah (may Allaah be pleased with her) said:
“Some people asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about soothsayers. He said, ‘They are nothing.’ They said, ‘O Messenger of Allaah, sometimes they say something and it comes true.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘That is a word of truth that the jinn snatches and whispers into the ear of his familiar, but they mix a hundred lies with it.’”
(Narrated by al-Bukhaari and Muslim)
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“Whoever comes to a soothsayer and believes what he says, or has intercourse with a woman in her back passage, has nothing to do with that which has been revealed to Muhammad (peace and blessings of Allaah be upon him).”
(Narrated by Abu Dawood)
… The scholars have stated that it is haraam to deal with such matters or to go to find out about them or to believe in them. It is haraam to pay them money, and anyone who is suffering from any of these things must hasten to repent from it. And Allaah knows best.
Fataawa al-Imaam al-Nawawi, 230.
SOURCE:
Islamqa Fatwa no. 8291
6 Ways to Guide Your Spouse to the Path of Truth :If Your Spouse Intentionally Does Not Fast
1) Remind your spouse of Allah and His rights.
2) Point out the danger of his/her actions.
3) Strive to find your spouse good friends from among his/her relatives or friends.
If its your husband: Find other pious husbands to talk with him and share useful tapes and pamphlets.
If its your wife: Find other pious wives to talk with her and share useful tapes and pamphlets on the matter.
4) If your keeping away from your spouse either husband/wife in bed will serve the purpose of deterring him/her and making him/her fast, then it is permissible, but if it will not achieve anything, then do not do it.
5) It is narrated that Abu Umaamah al-Baahili said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whilst I was sleeping, two men came to me and took hold of my upper arm, and brought me to a rugged mountain. They said: ‘Climb up.’ I said: ‘I cannot do it.’ They said: ‘We will make it easy for you.’ So I climbed up until I was at the top of the mountain. There I heard loud voices. I said: ‘What are these voices?’ They said: ‘This is the screaming of the people of Hell.’ Then I was taken and I saw people suspended by their ankles, with the corners of their mouths torn and pouring with blood. I said: ‘Who are these?’ They said: ‘These are the people who broke their fast before it was time to do so.’”
Narrated by al-Bayhaqi, no. 7796; classed as saheeh by al-Albaani.
If this is the punishment for the one who breaks his/her fast before it is time, then what about the one who does not fast at all?
6) If, in addition to not fasting, the spouse does not pray at all, then he/she is beyond the pale of Islam, according to the correct scholarly view. Based on that, it is not permissible to be remained married to that person.
‘Abd-Allaah ibn Shaqeeq said: the companions of the Prophet (peace and blessings of Allaah be upon him) used not to count the giving up of any action as kufr, apart from prayer.” You have to warn your husband/wife against neglecting the prayer. If he/she persists, it is not permissible for you to stay with him/her because you are a Muslim and he/she is something else. May Allaah help the Muslims to do what Allaah has commanded and to obey Him. You have to advise and scare him, and may Allaah bring about good for him through that.
And Allaah knows best.
Source(s):
islamqa, fatwa no. 10831, 38282, 4501
2) Point out the danger of his/her actions.
3) Strive to find your spouse good friends from among his/her relatives or friends.
If its your husband: Find other pious husbands to talk with him and share useful tapes and pamphlets.
If its your wife: Find other pious wives to talk with her and share useful tapes and pamphlets on the matter.
4) If your keeping away from your spouse either husband/wife in bed will serve the purpose of deterring him/her and making him/her fast, then it is permissible, but if it will not achieve anything, then do not do it.
5) It is narrated that Abu Umaamah al-Baahili said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whilst I was sleeping, two men came to me and took hold of my upper arm, and brought me to a rugged mountain. They said: ‘Climb up.’ I said: ‘I cannot do it.’ They said: ‘We will make it easy for you.’ So I climbed up until I was at the top of the mountain. There I heard loud voices. I said: ‘What are these voices?’ They said: ‘This is the screaming of the people of Hell.’ Then I was taken and I saw people suspended by their ankles, with the corners of their mouths torn and pouring with blood. I said: ‘Who are these?’ They said: ‘These are the people who broke their fast before it was time to do so.’”
Narrated by al-Bayhaqi, no. 7796; classed as saheeh by al-Albaani.
If this is the punishment for the one who breaks his/her fast before it is time, then what about the one who does not fast at all?
6) If, in addition to not fasting, the spouse does not pray at all, then he/she is beyond the pale of Islam, according to the correct scholarly view. Based on that, it is not permissible to be remained married to that person.
‘Abd-Allaah ibn Shaqeeq said: the companions of the Prophet (peace and blessings of Allaah be upon him) used not to count the giving up of any action as kufr, apart from prayer.” You have to warn your husband/wife against neglecting the prayer. If he/she persists, it is not permissible for you to stay with him/her because you are a Muslim and he/she is something else. May Allaah help the Muslims to do what Allaah has commanded and to obey Him. You have to advise and scare him, and may Allaah bring about good for him through that.
And Allaah knows best.
Source(s):
islamqa, fatwa no. 10831, 38282, 4501
Ruling on shaving the beard
Question:
What is the ruling on shaving the beard or removing part of it?
Answer:
Shaving the beard is haraam because of the saheeh ahaadeeth that clearly state this, and because of the general application of texts that forbid resembling the kuffaar. One of these reports is the hadeeth of Ibn ‘Umar who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“Be different from the mushrikeen: let your beards grow and trim your moustaches.” According to another report: “Trim your moustaches and let your beards grow.”
There are other hadeeth which convey the same meaning, which is to leave the beard as it is and let it grow long, without shaving, plucking or cutting any part of it. Ibn Hazm reported that there was scholarly consensus that it is an obligation (fard) to trim the moustache and let the beard grow. He quoted a number of ahaadeeth as evidence, including the hadeeth of Ibn ‘Umar (may Allaah be pleased with him) quoted above, and the hadeeth of Zayd ibn Arqam in which the Prophet (peace and blessings of Allaah be upon him) said:
“Whoever does not remove any of his moustache is not one of us.” (Classed as saheeh by al-Tirmidhi). Ibn Hazm said in al-Furoo’: “This is the way of our colleagues [i.e., the Hanbalis].”
Is it haraam (to shave it)? Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
“The Qur’aan, Sunnah and ijmaa’ (scholarly consensus) all indicate that we must differ from the kuffaar in all aspects and not imitate them, because imitating them on the outside will make us imitate them in their bad deeds and habits, and even in beliefs, which will result in befriending them in our hearts, just as loving them in our hearts will lead to imitating them on the outside. Al-Tirmidhi reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “He is not one of us who imitates people other than us. Do not imitate the Jews and Christians.” According to another version: “Whoever imitates a people is one of them.”
(Reported by Imaam Ahmad) ‘Umar ibn al-Khattaab rejected the testimony of the person who plucked his beard. Imaam Ibn ‘Abd al-Barr said in al-Tamheed:
“It is forbidden to shave the beard, and no one does this except men who are effeminate”
i.e., those who imitate women. The Prophet (peace and blessings of Allaah be upon him) had a thick beard (reported by Muslim from Jaabir). It is not permitted to remove any part of the beard because of the general meaning of the texts which forbid doing so.
Fataawa al-Lajnah al-Daa’imah, 5/133
SOURCE:
Islamqa, Fatwa no. 1189
What is the ruling on shaving the beard or removing part of it?
Answer:
Shaving the beard is haraam because of the saheeh ahaadeeth that clearly state this, and because of the general application of texts that forbid resembling the kuffaar. One of these reports is the hadeeth of Ibn ‘Umar who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“Be different from the mushrikeen: let your beards grow and trim your moustaches.” According to another report: “Trim your moustaches and let your beards grow.”
There are other hadeeth which convey the same meaning, which is to leave the beard as it is and let it grow long, without shaving, plucking or cutting any part of it. Ibn Hazm reported that there was scholarly consensus that it is an obligation (fard) to trim the moustache and let the beard grow. He quoted a number of ahaadeeth as evidence, including the hadeeth of Ibn ‘Umar (may Allaah be pleased with him) quoted above, and the hadeeth of Zayd ibn Arqam in which the Prophet (peace and blessings of Allaah be upon him) said:
“Whoever does not remove any of his moustache is not one of us.” (Classed as saheeh by al-Tirmidhi). Ibn Hazm said in al-Furoo’: “This is the way of our colleagues [i.e., the Hanbalis].”
Is it haraam (to shave it)? Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
“The Qur’aan, Sunnah and ijmaa’ (scholarly consensus) all indicate that we must differ from the kuffaar in all aspects and not imitate them, because imitating them on the outside will make us imitate them in their bad deeds and habits, and even in beliefs, which will result in befriending them in our hearts, just as loving them in our hearts will lead to imitating them on the outside. Al-Tirmidhi reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “He is not one of us who imitates people other than us. Do not imitate the Jews and Christians.” According to another version: “Whoever imitates a people is one of them.”
(Reported by Imaam Ahmad) ‘Umar ibn al-Khattaab rejected the testimony of the person who plucked his beard. Imaam Ibn ‘Abd al-Barr said in al-Tamheed:
“It is forbidden to shave the beard, and no one does this except men who are effeminate”
i.e., those who imitate women. The Prophet (peace and blessings of Allaah be upon him) had a thick beard (reported by Muslim from Jaabir). It is not permitted to remove any part of the beard because of the general meaning of the texts which forbid doing so.
Fataawa al-Lajnah al-Daa’imah, 5/133
SOURCE:
Islamqa, Fatwa no. 1189
Acceptance of repentance
Question:
I have committed a great sin and I prayed to Allaah and asked Him to forgive me. Will my repentance from that sin be accepted? I feel that my repentance has not been accepted and that Allaah is angry with me. Are there any indications that repentance has been accepted?
Answer:
Firstly: Making mistakes and falling short are undoubtedly part of human nature and no one will be free of shortcomings in his obedience to Allaah, or free of mistakes or forgetfulness or sins. All of us fall short, commit sins, and make mistakes. Sometimes we turn to Allaah and sometimes we turn away from Him. Sometimes we remember that Allaah is watching and sometimes we become negligent. None of us is free of sin, and we will inevitably make mistakes. We are not infallible. Hence the Prophet (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is my soul, if you did not commit sin Allaah would do away with you and bring people who would commit sin then pray for forgiveness.” Narrated by Muslim, 2749. And he (peace and blessings of Allaah be upon him) said: “Every son of Adam sins, and the best of those who sin are those who repent.” Narrated by al-Tirmidhi, 2499; classed as hasan by al-Albaani.
By His mercy towards weak man, Allaah has opened the gate of repentance to him, and has commanded him to turn to Him, every time sin overwhelms him. Were it not for that, man would suffer a great deal of hardship and would not have the drive to draw closer to his Lord; he would lose all hope of His forgiveness and pardon. Repentance is something that is necessary as a result of man’s shortcomings and human failings.
Allaah has enjoined repentance on all kinds of people in this ummah: those who are foremost in good deeds, those who follow a middle course, and those who wrong their own selves by doing haraam things (cf. Faatir 35:32).
Allaah says:
“And all of you beg Allaah to forgive you all, O believers, that you may be successful”
[al-Noor 24:31]
“O you who believe! Turn to Allaah with sincere repentance!”
[al-Tahreem 66:8]
And the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “O people, repent to Allaah and seek His forgiveness, for I repent one hundred times a day.”
Narrated by Muslim, 2702 from the hadeeth of al-Agharr al-Muzani (may Allaah be pleased with him).
Allaah has bestowed His mercy and encompassed His slaves with his kindness. He is Forbearing and does not punish us or destroy us straightaway, rather He gives us respite, and He commanded His Prophet (peace and blessings of Allaah be upon him) to proclaim His generosity:
“Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful”
[al-Zumar 39:53].
And He says, out of kindness towards His slaves (interpretation of the meaning):
“Will they not turn with repentance to Allaah and ask His forgiveness? For Allaah is Oft‑Forgiving, Most Merciful”
[al-Maa'idah 5:74]
“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 those who, when they have committed Faahishah (illegal sexual intercourse) or wronged themselves with evil, remember Allaah and ask forgiveness for their sins; — and none can forgive sins but Allaah — and do not persist in what (wrong) they have done, while they know”
[Aal ‘Imraan 3:135]
“And whoever does evil or wrongs himself but afterwards seeks Allaah’s forgiveness, he will find Allaah Oft‑Forgiving, Most Merciful”
[al-Nisa’ 4:110]
Allaah calls to repentance those who committed the gravest form of shirk and sin, those who say that ‘Eesa (peace be upon him) is the son of God – exalted be Allaah far above what the wrongdoers say. Allaah says (interpretation of the meaning):
“Will they not turn with repentance to Allaah and ask His forgiveness? For Allaah is Oft‑Forgiving, Most Merciful”
[al-Maa’idah 5:74]
And He opens the door of repentance to the hypocrites, who are worse than the kuffaar who openly show their kufr. Allaah says (interpretation of the meaning):
“Verily, the hypocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them.
146. Except those who repent (from hypocrisy), do righteous good deeds, hold fast to Allaah, and purify their religion for Allaah (by worshipping none but Allaah, and do good for Allaah’s sake only, not to show off), then they will be with the believers. And Allaah will grant the believers a great reward”
[al-Nisa’ 4:145-146]
One of the attributes of the Lord is that He accepts repentance and rejoices over it by His grace. Allaah says (interpretation of the meaning):
“And He it is Who accepts repentance from His slaves, and forgives sins, and He knows what you do”
[al-Shoora 42:25]
“Know they not that Allaah accepts repentance from His slaves and takes the Sadaqaat (alms, charity), and that Allaah Alone is the One Who forgives and accepts repentance, Most Merciful?”
[al-Tawbah 9:104]
It was narrated that Abu Hamzah Anas ibn Maalik al-Ansaari (may Allaah be pleased with him), the servant of the Messenger of Allaah (peace and blessings of Allaah be upon him), said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah rejoices more over the repentance of His slave than any one of you who finds his camel after having lost it in a desolate land.” Agreed upon.
According to a report narrated by Muslim (2747): “Allaah rejoices more over the repentance of His slave than any one of you if he is on his camel in a desolate land, then it runs away from him and on it is his food and drink, and he despairs of finding it, so he goes to a tree and lies down in its shade, having despaired of finding his camel, then while he is like that, it suddenly appears in front of him and he takes hold of its reins and says, because of his intense joy, ‘O Allaah, You are my slave and I am your lord,’ making this mistake because of the intensity of his joy.”
It was narrated from Abu Moosa ‘Abd-Allaah ibn Qays al-Ash’ari (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah spreads out His hand at night to accept the repentance of the one who sinned during the day, and He spreads out His hand by day to accept the repentance of the one who sinned during the night, (and that will continue) until the sun rises from the west.” Narrated by Muslim, 2759.
It was narrated from Abu ‘Abd al-Rahmaan ‘Abd-Allaah ibn ‘Umar ibn al-Khattaab (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah will accept the repentance of His slave so long as the death-rattle has not yet reached his throat.” Narrated by al-Tirmidhi, 3537; classed as hasan by al-Albaani.
Secondly: The blessings of repentance come in this world and in the Hereafter, some are visible and some are hidden. The rewards of repentance are: purity of heart, erasing of sins and increasing of hasanaat (good deeds). Allaah says:
“O you who believe! Turn to Allaah with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow (Paradise) the Day that Allaah will not disgrace the Prophet (Muhammad) and those who believe with him. Their Light will run forward before them and (with their Records Books of deeds) in their right hands. They will say: ‘Our Lord! Keep perfect our Light for us [and do not put it off till we cross over the Siraat (a slippery bridge over the Hell) safely] and grant us forgiveness. Verily, You are Able to do all things’”
[al-Tahreem 66:8]
The reward of repentance is a good life in the shade of faith, contentment, peace of mind and tranquility. Allaah says:
“Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace (i.e. the one who helps and serves the needy and deserving, physically and with his wealth, and even with good words)”
[Hood 11:3]
The reward of repentance is blessings coming down from heaven, blessings coming from the earth, an increase in one’s wealth and offspring, blessings in productivity, good physical health and protection from diseases. Allaah says of Hood (peace be upon him) (interpretation of the meaning):
“And O my people! Ask forgiveness of your Lord and then repent to Him, He will send you (from the sky) abundant rain, and add strength to your strength, so do not turn away as Mujrimoon (criminals, disbelievers in the Oneness of Allaah)”
[Hood 11:52]
Thirdly: Everyone who repents to Allaah, Allaah accepts his repentance. The caravan of those who have repented to Allaah will not be interrupted until the sun rises from the west.
One repented from banditry, another from adultery, and others from drinking alcohol, taking drugs, severing the ties of kinship, not praying or being too lazy to pray in congregation, disobeying parents, dealing in riba (usury) and bribes, stealing, shedding blood, consuming people’s wealth unlawfully, or smoking. Anyone who repents to Allaah from any sin is to be congratulated, because it is as if they have been born anew through their sincere repentance.
It was narrated from Abu Sa’eed Sa’d ibn Maalik ibn Sinaan al-Khudri (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There was among the people who came before you a man who killed ninety-nine people. Then he asked about the most knowledgeable person on earth, and was directed to a hermit, so he went to him, told him that he had killed ninety-nine people, and asked if he could be forgiven. The hermit said, ‘No,’ so he killed him, thus completing one hundred. Then he asked about the most knowledgeable person on earth and was directed to a scholar. He told him that he had killed one hundred people, and asked whether he could be forgiven. The scholar said, ‘Yes, what could possibly come between you and repentance? Go to such-and-such a town, for in it there are people who worship Allaah. Go and worship with them, and do not go back to your own town, for it is a bad place.” So the man set off, but when he was halfway there, the angel of death came to him, and the angels of mercy and the angels of wrath began to argue over him. The angels of mercy said: ‘He had repented and was seeking Allaah.’ The angels of wrath said: ‘He never did any good thing.’ An angel in human form came to them, and they asked him to decide the matter. He said: ‘Measure the distance between the two lands (his home town and the town he was headed for), and whichever of the two he is closest to is the one to which he belongs.’ So they measured the distance, and found that he was closer to the town for which he had been headed, so the angels of mercy took him.” (Agreed upon).
According to a version narrated by Muslim (2716): “He was closer to the righteous town by a handspan, so he was counted among its people.”
According to a version narrated by al-Bukhaari (3470): “Allaah commanded (the righteous town) to draw closer and (the evil town) to move away, and he said: “Measure the distance between them,’ and he was found to be closer to (the righteous town) by a handspan, so he was forgiven.”
According to a version narrated by Muslim: “He leaned with his chest towards it”.
What is meant by repentance is returning to Allaah, giving up sin and hating it, and regretting falling short in obedience to Allaah. Al-Nawawi (may Allaah have mercy on him) said:
Repentance is essential from every sin, even if it is something between a person and Allaah and has nothing to do with the rights of another person. There are three conditions of repentance:
1- You should give up the sin
2- You should regret having done it
3- You should resolve never to go back to it.
If one of these three is missing, then your repentance is not sincere. If the sin has to do with the rights of another person, then there are four conditions: the three mentioned above and restoring the rights of that person. If it is money or property, etc, it must be returned to him; if it had to do with slandering him etc, then you should allow him to insult him in return, or ask for his forgiveness; if it had to do with backbiting about him, then you have to ask for his pardon. It is essential to repent from all sins; if a person repents from some, his repentance from the sins from which he repented is valid – according to the scholars who follow the right path – but he must still repent from the rest as well.
End quote.
Based on the above, if these conditions are met by the person who is repenting, then there is the hope that his repentance will be accepted, by Allaah’s leave. After that he should not worry about waswaas (whispers) suggesting that his repentance is not accepted, because that is from the Shaytaan and is contrary to what Allaah and His Messenger (peace and blessings of Allaah be upon him) have told us, that repentance is accepted if it is sincere.
SOURCE:
Islamqa Fatwa no. 46683
I have committed a great sin and I prayed to Allaah and asked Him to forgive me. Will my repentance from that sin be accepted? I feel that my repentance has not been accepted and that Allaah is angry with me. Are there any indications that repentance has been accepted?
Answer:
Firstly: Making mistakes and falling short are undoubtedly part of human nature and no one will be free of shortcomings in his obedience to Allaah, or free of mistakes or forgetfulness or sins. All of us fall short, commit sins, and make mistakes. Sometimes we turn to Allaah and sometimes we turn away from Him. Sometimes we remember that Allaah is watching and sometimes we become negligent. None of us is free of sin, and we will inevitably make mistakes. We are not infallible. Hence the Prophet (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is my soul, if you did not commit sin Allaah would do away with you and bring people who would commit sin then pray for forgiveness.” Narrated by Muslim, 2749. And he (peace and blessings of Allaah be upon him) said: “Every son of Adam sins, and the best of those who sin are those who repent.” Narrated by al-Tirmidhi, 2499; classed as hasan by al-Albaani.
By His mercy towards weak man, Allaah has opened the gate of repentance to him, and has commanded him to turn to Him, every time sin overwhelms him. Were it not for that, man would suffer a great deal of hardship and would not have the drive to draw closer to his Lord; he would lose all hope of His forgiveness and pardon. Repentance is something that is necessary as a result of man’s shortcomings and human failings.
Allaah has enjoined repentance on all kinds of people in this ummah: those who are foremost in good deeds, those who follow a middle course, and those who wrong their own selves by doing haraam things (cf. Faatir 35:32).
Allaah says:
“And all of you beg Allaah to forgive you all, O believers, that you may be successful”
[al-Noor 24:31]
“O you who believe! Turn to Allaah with sincere repentance!”
[al-Tahreem 66:8]
And the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “O people, repent to Allaah and seek His forgiveness, for I repent one hundred times a day.”
Narrated by Muslim, 2702 from the hadeeth of al-Agharr al-Muzani (may Allaah be pleased with him).
Allaah has bestowed His mercy and encompassed His slaves with his kindness. He is Forbearing and does not punish us or destroy us straightaway, rather He gives us respite, and He commanded His Prophet (peace and blessings of Allaah be upon him) to proclaim His generosity:
“Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful”
[al-Zumar 39:53].
And He says, out of kindness towards His slaves (interpretation of the meaning):
“Will they not turn with repentance to Allaah and ask His forgiveness? For Allaah is Oft‑Forgiving, Most Merciful”
[al-Maa'idah 5:74]
“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 those who, when they have committed Faahishah (illegal sexual intercourse) or wronged themselves with evil, remember Allaah and ask forgiveness for their sins; — and none can forgive sins but Allaah — and do not persist in what (wrong) they have done, while they know”
[Aal ‘Imraan 3:135]
“And whoever does evil or wrongs himself but afterwards seeks Allaah’s forgiveness, he will find Allaah Oft‑Forgiving, Most Merciful”
[al-Nisa’ 4:110]
Allaah calls to repentance those who committed the gravest form of shirk and sin, those who say that ‘Eesa (peace be upon him) is the son of God – exalted be Allaah far above what the wrongdoers say. Allaah says (interpretation of the meaning):
“Will they not turn with repentance to Allaah and ask His forgiveness? For Allaah is Oft‑Forgiving, Most Merciful”
[al-Maa’idah 5:74]
And He opens the door of repentance to the hypocrites, who are worse than the kuffaar who openly show their kufr. Allaah says (interpretation of the meaning):
“Verily, the hypocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them.
146. Except those who repent (from hypocrisy), do righteous good deeds, hold fast to Allaah, and purify their religion for Allaah (by worshipping none but Allaah, and do good for Allaah’s sake only, not to show off), then they will be with the believers. And Allaah will grant the believers a great reward”
[al-Nisa’ 4:145-146]
One of the attributes of the Lord is that He accepts repentance and rejoices over it by His grace. Allaah says (interpretation of the meaning):
“And He it is Who accepts repentance from His slaves, and forgives sins, and He knows what you do”
[al-Shoora 42:25]
“Know they not that Allaah accepts repentance from His slaves and takes the Sadaqaat (alms, charity), and that Allaah Alone is the One Who forgives and accepts repentance, Most Merciful?”
[al-Tawbah 9:104]
It was narrated that Abu Hamzah Anas ibn Maalik al-Ansaari (may Allaah be pleased with him), the servant of the Messenger of Allaah (peace and blessings of Allaah be upon him), said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah rejoices more over the repentance of His slave than any one of you who finds his camel after having lost it in a desolate land.” Agreed upon.
According to a report narrated by Muslim (2747): “Allaah rejoices more over the repentance of His slave than any one of you if he is on his camel in a desolate land, then it runs away from him and on it is his food and drink, and he despairs of finding it, so he goes to a tree and lies down in its shade, having despaired of finding his camel, then while he is like that, it suddenly appears in front of him and he takes hold of its reins and says, because of his intense joy, ‘O Allaah, You are my slave and I am your lord,’ making this mistake because of the intensity of his joy.”
It was narrated from Abu Moosa ‘Abd-Allaah ibn Qays al-Ash’ari (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah spreads out His hand at night to accept the repentance of the one who sinned during the day, and He spreads out His hand by day to accept the repentance of the one who sinned during the night, (and that will continue) until the sun rises from the west.” Narrated by Muslim, 2759.
It was narrated from Abu ‘Abd al-Rahmaan ‘Abd-Allaah ibn ‘Umar ibn al-Khattaab (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah will accept the repentance of His slave so long as the death-rattle has not yet reached his throat.” Narrated by al-Tirmidhi, 3537; classed as hasan by al-Albaani.
Secondly: The blessings of repentance come in this world and in the Hereafter, some are visible and some are hidden. The rewards of repentance are: purity of heart, erasing of sins and increasing of hasanaat (good deeds). Allaah says:
“O you who believe! Turn to Allaah with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow (Paradise) the Day that Allaah will not disgrace the Prophet (Muhammad) and those who believe with him. Their Light will run forward before them and (with their Records Books of deeds) in their right hands. They will say: ‘Our Lord! Keep perfect our Light for us [and do not put it off till we cross over the Siraat (a slippery bridge over the Hell) safely] and grant us forgiveness. Verily, You are Able to do all things’”
[al-Tahreem 66:8]
The reward of repentance is a good life in the shade of faith, contentment, peace of mind and tranquility. Allaah says:
“Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace (i.e. the one who helps and serves the needy and deserving, physically and with his wealth, and even with good words)”
[Hood 11:3]
The reward of repentance is blessings coming down from heaven, blessings coming from the earth, an increase in one’s wealth and offspring, blessings in productivity, good physical health and protection from diseases. Allaah says of Hood (peace be upon him) (interpretation of the meaning):
“And O my people! Ask forgiveness of your Lord and then repent to Him, He will send you (from the sky) abundant rain, and add strength to your strength, so do not turn away as Mujrimoon (criminals, disbelievers in the Oneness of Allaah)”
[Hood 11:52]
Thirdly: Everyone who repents to Allaah, Allaah accepts his repentance. The caravan of those who have repented to Allaah will not be interrupted until the sun rises from the west.
One repented from banditry, another from adultery, and others from drinking alcohol, taking drugs, severing the ties of kinship, not praying or being too lazy to pray in congregation, disobeying parents, dealing in riba (usury) and bribes, stealing, shedding blood, consuming people’s wealth unlawfully, or smoking. Anyone who repents to Allaah from any sin is to be congratulated, because it is as if they have been born anew through their sincere repentance.
It was narrated from Abu Sa’eed Sa’d ibn Maalik ibn Sinaan al-Khudri (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There was among the people who came before you a man who killed ninety-nine people. Then he asked about the most knowledgeable person on earth, and was directed to a hermit, so he went to him, told him that he had killed ninety-nine people, and asked if he could be forgiven. The hermit said, ‘No,’ so he killed him, thus completing one hundred. Then he asked about the most knowledgeable person on earth and was directed to a scholar. He told him that he had killed one hundred people, and asked whether he could be forgiven. The scholar said, ‘Yes, what could possibly come between you and repentance? Go to such-and-such a town, for in it there are people who worship Allaah. Go and worship with them, and do not go back to your own town, for it is a bad place.” So the man set off, but when he was halfway there, the angel of death came to him, and the angels of mercy and the angels of wrath began to argue over him. The angels of mercy said: ‘He had repented and was seeking Allaah.’ The angels of wrath said: ‘He never did any good thing.’ An angel in human form came to them, and they asked him to decide the matter. He said: ‘Measure the distance between the two lands (his home town and the town he was headed for), and whichever of the two he is closest to is the one to which he belongs.’ So they measured the distance, and found that he was closer to the town for which he had been headed, so the angels of mercy took him.” (Agreed upon).
According to a version narrated by Muslim (2716): “He was closer to the righteous town by a handspan, so he was counted among its people.”
According to a version narrated by al-Bukhaari (3470): “Allaah commanded (the righteous town) to draw closer and (the evil town) to move away, and he said: “Measure the distance between them,’ and he was found to be closer to (the righteous town) by a handspan, so he was forgiven.”
According to a version narrated by Muslim: “He leaned with his chest towards it”.
What is meant by repentance is returning to Allaah, giving up sin and hating it, and regretting falling short in obedience to Allaah. Al-Nawawi (may Allaah have mercy on him) said:
Repentance is essential from every sin, even if it is something between a person and Allaah and has nothing to do with the rights of another person. There are three conditions of repentance:
1- You should give up the sin
2- You should regret having done it
3- You should resolve never to go back to it.
If one of these three is missing, then your repentance is not sincere. If the sin has to do with the rights of another person, then there are four conditions: the three mentioned above and restoring the rights of that person. If it is money or property, etc, it must be returned to him; if it had to do with slandering him etc, then you should allow him to insult him in return, or ask for his forgiveness; if it had to do with backbiting about him, then you have to ask for his pardon. It is essential to repent from all sins; if a person repents from some, his repentance from the sins from which he repented is valid – according to the scholars who follow the right path – but he must still repent from the rest as well.
End quote.
Based on the above, if these conditions are met by the person who is repenting, then there is the hope that his repentance will be accepted, by Allaah’s leave. After that he should not worry about waswaas (whispers) suggesting that his repentance is not accepted, because that is from the Shaytaan and is contrary to what Allaah and His Messenger (peace and blessings of Allaah be upon him) have told us, that repentance is accepted if it is sincere.
SOURCE:
Islamqa Fatwa no. 46683
Saturday, August 13, 2011
Dealing with a bad Temper
Anger is one of the evil whispers of Shaytaan, which leads to so many evils and tragedies, of which only Allaah knows their full extent. For this reason Islam has a great deal to say about this bad characteristic, and the Prophet (peace and blessings of Allaah be upon him) described cures for this "disease" and ways to limit its effects, among which are the following:
(1) Seeking refuge with Allaah from the Shaytaan:
Sulayman ibn Sard said: "I was sitting with the Prophet (peace and blessings of Allaah be upon him), and two men were slandering one another. One of them was red in the face, and the veins on his neck were standing out. The Prophet (peace and blessings of Allaah be upon him) said, ‘I know a word which, if he were to say it, what he feels would go away. If he said "I seek refuge with Allaah from the Shaytaan," what he feels (i.e., his anger) would go away.’" (Reported by al-Bukhaari, al-Fath, 6/337)
The Prophet (peace and blessings of Allaah be upon him) said: "If a man gets angry and says, ‘I seek refuge with Allaah,’ his anger will go away." (Saheeh al-Jaami’ al-Sagheer, no. 695)
(2) Keeping silent:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "If any of you becomes angry, let him keep silent." (Reported by Imaam Ahmad, al-Musnad, 1/329; see also Saheeh al-Jaami’, 693, 4027).
This is because in most cases, the angry person loses self control and could utter words of kufr (from which we seek refuge with Allaah), or curses, or the word of divorce (talaaq) which would destroy his home, or words of slander which would bring him the enmity and hatred of others. So, in short, keeping silent is the solution which helps one to avoid all that.
(3) Not moving:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "If any of you becomes angry and he is standing, let him sit down, so his anger will go away; if it does not go away, let him lie down."
The narrator of this hadeeth is Abu Dharr (may Allaah be pleased with him), and there is a story connected to his telling of it: he was taking his camels to drink at a trough that he owned, when some other people came along and said (to one another), "Who can compete with Abu Dharr (in bringing animals to drink) and make his hair stand on end?" A man said, "I can," so he brought his animals and competed with Abu Dharr, with the result that the trough was broken. [i.e., Abu Dharr was expecting help in watering his camels, but instead the man misbehaved and caused the trough to be broken]. Abu Dharr was standing, so he sat down, then he laid down. Someone asked him, "O Abu Dharr, why did you sit down then lie down?" He said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: . . ." and quoted the hadeeth. (The hadeeth and this story may be found in Musnad Ahmad, 5/152; see also Saheeh al-Jaami’, no. 694).
According to another report, Abu Dharr was watering his animals at the trough, when another man made him angry, so he sat down . . . (Fayd al-Qadeer, al-Manaawi, 1/408)
Among the benefits of this advice given by the Prophet (peace and blessings of Allaah be upon him) is the fact that it prevents the angry person from going out of control, because he could strike out and injure someone, or even kill - as we will find out shortly - or he could destroy possessions and so on. Sitting down makes it less likely that he will become overexcited, and lying down makes it even less likely that he will do something crazy or harmful. Al-’Allaamah al-Khattaabi, may Allaah have mercy on him, said in his commentary on Abu Dawud: "One who is standing is in a position to strike and destroy, while the one who is sitting is less likely to do that, and the one who is lying down can do neither. It is possible that the Prophet (peace and blessings of Allaah be upon him) told the angry person to sit down or lie down so that he would not do something that he would later regret. And Allaah knows best." (Sunan Abi Dawud, with Ma’aalim al-Sunan, 5/141)
(4) Following the advice of the Prophet (peace and blessings of Allaah be upon him):
Abu Hurayrah, may Allaah be pleased with him, reported that a man said to the Prophet (peace and blessings of Allaah be upon him), "Advise me." He said, "Do not become angry." The man repeated his request several times, and each time the Prophet (peace and blessings of Allaah be upon him) told him, "Do not become angry." (Reported by al-Bukhaari, Fath al-Bari, 10/456)
According to another report, the man said: "I thought about what the Prophet (peace and blessings of Allaah be upon him) said, and I realized that anger combines all kinds of evil." (Musnad Ahmad, 5/373)
(5) Do not become angry and Paradise will be yours (a saheeh hadeeth, see Saheeh al-Jaami’, 7374. Ibn Hijr attributed it to al-Tabaraani, see al-Fath 4/465):
Remembering what Allaah has promised to the righteous (muttaqeen) who keep away from the causes of anger and struggle within themselves to control it, is one of the most effective ways of extinguishing the flames of anger. One of the ahaadeeth that describe the great reward for doing this is: "Whoever controls his anger at the time when he has the means to act upon it, Allaah will fill his heart with contentment on the Day of Resurrection." (Reported by al-Tabaraani, 12/453, see also Saheeh al-Jaami’, 6518).
Another great reward is described in the Prophet’s words: "Whoever controls his anger at the time when he has the means to act upon it, Allaah will call him before all of mankind on the Day of Resurrection, and will let him choose of the Hur al-’Iyn whoever he wants." (Reported by Abu Dawud, 4777, and others. It is classified as hasan in Saheeh al-Jaami, 6518).
(6) Knowing the high status and advantages offered to those who control themselves:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The strong man is not the one who can overpower others (in wrestling); rather, the strong man is the one who controls himself when he gets angry." (Reported by Ahmad, 2/236; the hadeeth is agreed upon). The greater the anger, the higher the status of the one who controls himself. The Prophet (peace and blessings of Allaah be upon him) said: "The strongest man is the one who, when he gets angry and his face reddens and his hackles rise, is able to defeat his anger." (Reported by Imaam Ahmad, 5/367, and classified as hasan in Saheeh al-Jaami’, 3859)
Anas reported that the Prophet (peace and blessings of Allaah be upon him) passed by some people who were wrestling. He asked, "What is this?" They said: "So-and-so is the strongest, he can beat anybody." The Prophet (peace and blessings of Allaah be upon him) said, "Shall I not tell you who is even stronger then him? The man who, when he is mistreated by another, controls his anger, has defeated his own shaytaan and the shaytaan of the one who made him angry." (Reported by al-Bazzaar, and Ibn Hijr said its isnaad is saheeh. Al-Fath, 10/519)
(7) Following the Prophet’s example in the case of anger:
The Prophet (peace and blessings of Allaah be upon him) is our leader and has set the highest example in this matter, as is recorded in a number of ahaadeeth. One of the most famous was reported by Anas, may Allaah be pleased with him, who said: "I was walking with the Messenger of Allaah (peace and blessings of Allaah be upon him), and he was wearing a Najraani cloak with a rough collar. A Bedouin came and seized him roughly by the edge of his cloak, and I saw the marks left on his neck by the collar. Then the Bedouin ordered him to give him some of the wealth of Allaah that he had. The Prophet (peace and blessings of Allaah be upon him) turned to him and smiled, then ordered that he should be given something." (Agreed upon. Fath al-Baari, 10/375)
Another way in which we can follow the example of the Prophet (peace and blessings of Allaah be upon him) is by making our anger for the sake of Allaah, when His rights are violated. This is the kind of anger which is praiseworthy. So the Prophet (peace and blessings of Allaah be upon him) became angry when he was told about the imaam who was putting people off the prayer by making it too long; when he saw a curtain with pictures of animate creatures in ‘Aa’ishah’s house; when Usaamah spoke to him about the Makhzoomi woman who had been convicted of theft, and he said "Do you seek to intervene concerning one of the punishments prescribed by Allaah?"; when he was asked questions that he disliked, and so on. His anger was purely for the sake of Allaah.
(8) Knowing that resisting anger is one of the signs of righteousness (taqwaa):
The righteous (al-muttaqoon) are those praised by Allaah in the Qur’aan and by His Messenger (peace and blessings of Allaah be upon him). Paradise as wide as heaven and earth has been prepared for them. One of their characteristics is that they (interpretation of the meaning) "spend (in Allaah’s Cause) in prosperity and in adversity, [they] repress anger, and [they] pardon men; verily, Allaah loves al-muhsinoon (the good-doers)." [Aal ‘Imraan 3:134]
These are the ones whose good character and beautiful attributes and deeds Allaah has mentioned, and whom people admire and want to emulate. One of their characteristics is that (interpretation of the meaning) ". . . when they are angry, they forgive." [al-Shooraa 42:47]
(9) Listening to reminders:
Anger is a part of human nature, and people vary in their anger. It may be difficult for a man not to get angry, but sincere people will remember Allaah when they are reminded, and they will not overstep the mark. Some examples follow:
Ibn ‘Abbaas (may Allaah be pleased with him) reported that a man sought permission to speak to ‘Umar ibn al-Khattaab (may Allaah be pleased with him), then he said: "O son of al-Khattaab, you are not giving us much and you are not judging fairly between us." ‘Umar (may Allaah be pleased with him) was so angry that he was about to attack the man, but al-Hurr ibn Qays, who was one of those present, said: "O Ameer al-Mu’mineen, Allaah said to His Prophet (peace and blessings of Allaah be upon him) (interpretation of the meaning): ‘Show forgiveness, enjoin what is good, and turn away from the foolish’ [al-A’raaf 7:199]. This man is one of the foolish." By Allaah, ‘Umar could go no further after al-Hurr had recited this aayah to him, and he a man who was careful to adhere to the Book of Allaah. (Reported by al-Bukhaari, al-Fath, 4/304).
This is how the Muslim should be. The evil munaafiq (hypocrite) was not like this when he was told the hadeeth of the Prophet (peace and blessings of Allaah be upon him) and one of the Companions said to him, "Seek refuge with Allaah from the Shaytaan." He said to the one who reminded him, "Do you think I am crazy? Go away!" (Reported by al-Bukhaari, al-Fath, 1/465). We seek refuge with Allaah from failure.
(10) Knowing the bad effects of anger:
The negative effects of anger are many; in short they cause damage to one’s own self and to others. The angry person may utter words of slander and obscenity, he may attack others (physically) in an uncontrolled manner, even to the point of killing. The following story contains a valuable lesson:
‘Ilqimah ibn Waa’il reported that his father (may Allaah be pleased with him) told him: "I was sitting with the Prophet (peace and blessings of Allaah be upon him) when a man came to him leading another man by a rope. He said, ‘O Messenger of Allaah, this man killed my brother.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) asked him, ‘Did you kill him?’ He said, ‘Yes, I killed him.’ He asked, ‘How did you kill him?’ He said, ‘He and I were hitting a tree to make the leaves fall, for animal feed, and he slandered me, so I struck him on the side of the head with an axe, and killed him.’ . . ." (Reported by Muslim, 1307, edited by al-Baaqi).
Anger could lead to less than killing, such as wounding and breaking bones. If the one who caused the anger runs away, the angry person turns his anger in on himself, so he may tear his clothes, or strike his cheeks, or have a fit, or fall unconscious, or he may break dishes and plates, or break furniture.
In the worst cases, anger results in social disasters and the breaking of family ties, i.e., divorce. Ask many of those who divorced their wives, and they will tell you: it was in a moment of anger. This divorce results in misery for the children, regret and frustration, a hard and difficult life, all as a result of anger. If they had remembered Allaah, come to their senses, restrained their anger and sought refuge with Allaah, none of this would have happened. Going against the sharee’ah only results in loss.
The damage to health that results from anger can only be described by doctors, such as thrombosis, high blood pressure, tachycardia (abnormally rapid heartbeat) and hyperventilation (rapid, shallow breathing), which can lead to fatal heart attacks, diabetes, etc. We ask Allaah for good health.
(11) The angry person should think about himself during moments of anger:
If the angry person could see himself in the mirror when he is angry, he would hate himself and the way he looks. If he could see the way he changes, and the way his body and limbs shake, how his eyes glare and how out of control and crazy his behaviour is, he would despise himself and be revolted by his own appearance. It is well-known that inner ugliness is even worse than outer ugliness; how happy the Shaytaan must be when a person is in this state! We seek refuge with Allaah from the Shaytaan and from failure.
(12) Du’aa’:
Du’aa’ is always the weapon of the believer, whereby he asks Allaah to protect him from evil, trouble and bad behaviour and seeks refuge with Him from falling into the pit of kufr or wrongdoing because of anger. One of the three things that can help save him is: being fair at times of contentment and of anger (Saheeh al-Jaami’, 3039). One of the du’aa’s of the Prophet (peace and blessings of Allaah be upon him) was:
"O Allaah, by Your knowledge of the Unseen and Your power over Your creation, keep me alive for as long as You know life is good for me, and cause me to die when You know death is good for me. O Allaah, I ask You to make me fear You in secret and in public, and I ask You to make me speak the truth in times of contentment and of anger. I ask You not to let me be extravagant in poverty or in prosperity. I ask You for continuous blessings, and for contentment that does not end. I ask You to let me accept Your decree, and for a good life after death. I ask You for the joy of seeing Your face and for the longing to meet You, without going through diseases and misguiding fitnah (trials). O Allaah, adorn us with the adornment of faith and make us among those who are guided. Praise be to Allaah, the Lord of the Worlds."
SOURCE:
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Fatwa no. 658
(1) Seeking refuge with Allaah from the Shaytaan:
Sulayman ibn Sard said: "I was sitting with the Prophet (peace and blessings of Allaah be upon him), and two men were slandering one another. One of them was red in the face, and the veins on his neck were standing out. The Prophet (peace and blessings of Allaah be upon him) said, ‘I know a word which, if he were to say it, what he feels would go away. If he said "I seek refuge with Allaah from the Shaytaan," what he feels (i.e., his anger) would go away.’" (Reported by al-Bukhaari, al-Fath, 6/337)
The Prophet (peace and blessings of Allaah be upon him) said: "If a man gets angry and says, ‘I seek refuge with Allaah,’ his anger will go away." (Saheeh al-Jaami’ al-Sagheer, no. 695)
(2) Keeping silent:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "If any of you becomes angry, let him keep silent." (Reported by Imaam Ahmad, al-Musnad, 1/329; see also Saheeh al-Jaami’, 693, 4027).
This is because in most cases, the angry person loses self control and could utter words of kufr (from which we seek refuge with Allaah), or curses, or the word of divorce (talaaq) which would destroy his home, or words of slander which would bring him the enmity and hatred of others. So, in short, keeping silent is the solution which helps one to avoid all that.
(3) Not moving:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "If any of you becomes angry and he is standing, let him sit down, so his anger will go away; if it does not go away, let him lie down."
The narrator of this hadeeth is Abu Dharr (may Allaah be pleased with him), and there is a story connected to his telling of it: he was taking his camels to drink at a trough that he owned, when some other people came along and said (to one another), "Who can compete with Abu Dharr (in bringing animals to drink) and make his hair stand on end?" A man said, "I can," so he brought his animals and competed with Abu Dharr, with the result that the trough was broken. [i.e., Abu Dharr was expecting help in watering his camels, but instead the man misbehaved and caused the trough to be broken]. Abu Dharr was standing, so he sat down, then he laid down. Someone asked him, "O Abu Dharr, why did you sit down then lie down?" He said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: . . ." and quoted the hadeeth. (The hadeeth and this story may be found in Musnad Ahmad, 5/152; see also Saheeh al-Jaami’, no. 694).
According to another report, Abu Dharr was watering his animals at the trough, when another man made him angry, so he sat down . . . (Fayd al-Qadeer, al-Manaawi, 1/408)
Among the benefits of this advice given by the Prophet (peace and blessings of Allaah be upon him) is the fact that it prevents the angry person from going out of control, because he could strike out and injure someone, or even kill - as we will find out shortly - or he could destroy possessions and so on. Sitting down makes it less likely that he will become overexcited, and lying down makes it even less likely that he will do something crazy or harmful. Al-’Allaamah al-Khattaabi, may Allaah have mercy on him, said in his commentary on Abu Dawud: "One who is standing is in a position to strike and destroy, while the one who is sitting is less likely to do that, and the one who is lying down can do neither. It is possible that the Prophet (peace and blessings of Allaah be upon him) told the angry person to sit down or lie down so that he would not do something that he would later regret. And Allaah knows best." (Sunan Abi Dawud, with Ma’aalim al-Sunan, 5/141)
(4) Following the advice of the Prophet (peace and blessings of Allaah be upon him):
Abu Hurayrah, may Allaah be pleased with him, reported that a man said to the Prophet (peace and blessings of Allaah be upon him), "Advise me." He said, "Do not become angry." The man repeated his request several times, and each time the Prophet (peace and blessings of Allaah be upon him) told him, "Do not become angry." (Reported by al-Bukhaari, Fath al-Bari, 10/456)
According to another report, the man said: "I thought about what the Prophet (peace and blessings of Allaah be upon him) said, and I realized that anger combines all kinds of evil." (Musnad Ahmad, 5/373)
(5) Do not become angry and Paradise will be yours (a saheeh hadeeth, see Saheeh al-Jaami’, 7374. Ibn Hijr attributed it to al-Tabaraani, see al-Fath 4/465):
Remembering what Allaah has promised to the righteous (muttaqeen) who keep away from the causes of anger and struggle within themselves to control it, is one of the most effective ways of extinguishing the flames of anger. One of the ahaadeeth that describe the great reward for doing this is: "Whoever controls his anger at the time when he has the means to act upon it, Allaah will fill his heart with contentment on the Day of Resurrection." (Reported by al-Tabaraani, 12/453, see also Saheeh al-Jaami’, 6518).
Another great reward is described in the Prophet’s words: "Whoever controls his anger at the time when he has the means to act upon it, Allaah will call him before all of mankind on the Day of Resurrection, and will let him choose of the Hur al-’Iyn whoever he wants." (Reported by Abu Dawud, 4777, and others. It is classified as hasan in Saheeh al-Jaami, 6518).
(6) Knowing the high status and advantages offered to those who control themselves:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The strong man is not the one who can overpower others (in wrestling); rather, the strong man is the one who controls himself when he gets angry." (Reported by Ahmad, 2/236; the hadeeth is agreed upon). The greater the anger, the higher the status of the one who controls himself. The Prophet (peace and blessings of Allaah be upon him) said: "The strongest man is the one who, when he gets angry and his face reddens and his hackles rise, is able to defeat his anger." (Reported by Imaam Ahmad, 5/367, and classified as hasan in Saheeh al-Jaami’, 3859)
Anas reported that the Prophet (peace and blessings of Allaah be upon him) passed by some people who were wrestling. He asked, "What is this?" They said: "So-and-so is the strongest, he can beat anybody." The Prophet (peace and blessings of Allaah be upon him) said, "Shall I not tell you who is even stronger then him? The man who, when he is mistreated by another, controls his anger, has defeated his own shaytaan and the shaytaan of the one who made him angry." (Reported by al-Bazzaar, and Ibn Hijr said its isnaad is saheeh. Al-Fath, 10/519)
(7) Following the Prophet’s example in the case of anger:
The Prophet (peace and blessings of Allaah be upon him) is our leader and has set the highest example in this matter, as is recorded in a number of ahaadeeth. One of the most famous was reported by Anas, may Allaah be pleased with him, who said: "I was walking with the Messenger of Allaah (peace and blessings of Allaah be upon him), and he was wearing a Najraani cloak with a rough collar. A Bedouin came and seized him roughly by the edge of his cloak, and I saw the marks left on his neck by the collar. Then the Bedouin ordered him to give him some of the wealth of Allaah that he had. The Prophet (peace and blessings of Allaah be upon him) turned to him and smiled, then ordered that he should be given something." (Agreed upon. Fath al-Baari, 10/375)
Another way in which we can follow the example of the Prophet (peace and blessings of Allaah be upon him) is by making our anger for the sake of Allaah, when His rights are violated. This is the kind of anger which is praiseworthy. So the Prophet (peace and blessings of Allaah be upon him) became angry when he was told about the imaam who was putting people off the prayer by making it too long; when he saw a curtain with pictures of animate creatures in ‘Aa’ishah’s house; when Usaamah spoke to him about the Makhzoomi woman who had been convicted of theft, and he said "Do you seek to intervene concerning one of the punishments prescribed by Allaah?"; when he was asked questions that he disliked, and so on. His anger was purely for the sake of Allaah.
(8) Knowing that resisting anger is one of the signs of righteousness (taqwaa):
The righteous (al-muttaqoon) are those praised by Allaah in the Qur’aan and by His Messenger (peace and blessings of Allaah be upon him). Paradise as wide as heaven and earth has been prepared for them. One of their characteristics is that they (interpretation of the meaning) "spend (in Allaah’s Cause) in prosperity and in adversity, [they] repress anger, and [they] pardon men; verily, Allaah loves al-muhsinoon (the good-doers)." [Aal ‘Imraan 3:134]
These are the ones whose good character and beautiful attributes and deeds Allaah has mentioned, and whom people admire and want to emulate. One of their characteristics is that (interpretation of the meaning) ". . . when they are angry, they forgive." [al-Shooraa 42:47]
(9) Listening to reminders:
Anger is a part of human nature, and people vary in their anger. It may be difficult for a man not to get angry, but sincere people will remember Allaah when they are reminded, and they will not overstep the mark. Some examples follow:
Ibn ‘Abbaas (may Allaah be pleased with him) reported that a man sought permission to speak to ‘Umar ibn al-Khattaab (may Allaah be pleased with him), then he said: "O son of al-Khattaab, you are not giving us much and you are not judging fairly between us." ‘Umar (may Allaah be pleased with him) was so angry that he was about to attack the man, but al-Hurr ibn Qays, who was one of those present, said: "O Ameer al-Mu’mineen, Allaah said to His Prophet (peace and blessings of Allaah be upon him) (interpretation of the meaning): ‘Show forgiveness, enjoin what is good, and turn away from the foolish’ [al-A’raaf 7:199]. This man is one of the foolish." By Allaah, ‘Umar could go no further after al-Hurr had recited this aayah to him, and he a man who was careful to adhere to the Book of Allaah. (Reported by al-Bukhaari, al-Fath, 4/304).
This is how the Muslim should be. The evil munaafiq (hypocrite) was not like this when he was told the hadeeth of the Prophet (peace and blessings of Allaah be upon him) and one of the Companions said to him, "Seek refuge with Allaah from the Shaytaan." He said to the one who reminded him, "Do you think I am crazy? Go away!" (Reported by al-Bukhaari, al-Fath, 1/465). We seek refuge with Allaah from failure.
(10) Knowing the bad effects of anger:
The negative effects of anger are many; in short they cause damage to one’s own self and to others. The angry person may utter words of slander and obscenity, he may attack others (physically) in an uncontrolled manner, even to the point of killing. The following story contains a valuable lesson:
‘Ilqimah ibn Waa’il reported that his father (may Allaah be pleased with him) told him: "I was sitting with the Prophet (peace and blessings of Allaah be upon him) when a man came to him leading another man by a rope. He said, ‘O Messenger of Allaah, this man killed my brother.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) asked him, ‘Did you kill him?’ He said, ‘Yes, I killed him.’ He asked, ‘How did you kill him?’ He said, ‘He and I were hitting a tree to make the leaves fall, for animal feed, and he slandered me, so I struck him on the side of the head with an axe, and killed him.’ . . ." (Reported by Muslim, 1307, edited by al-Baaqi).
Anger could lead to less than killing, such as wounding and breaking bones. If the one who caused the anger runs away, the angry person turns his anger in on himself, so he may tear his clothes, or strike his cheeks, or have a fit, or fall unconscious, or he may break dishes and plates, or break furniture.
In the worst cases, anger results in social disasters and the breaking of family ties, i.e., divorce. Ask many of those who divorced their wives, and they will tell you: it was in a moment of anger. This divorce results in misery for the children, regret and frustration, a hard and difficult life, all as a result of anger. If they had remembered Allaah, come to their senses, restrained their anger and sought refuge with Allaah, none of this would have happened. Going against the sharee’ah only results in loss.
The damage to health that results from anger can only be described by doctors, such as thrombosis, high blood pressure, tachycardia (abnormally rapid heartbeat) and hyperventilation (rapid, shallow breathing), which can lead to fatal heart attacks, diabetes, etc. We ask Allaah for good health.
(11) The angry person should think about himself during moments of anger:
If the angry person could see himself in the mirror when he is angry, he would hate himself and the way he looks. If he could see the way he changes, and the way his body and limbs shake, how his eyes glare and how out of control and crazy his behaviour is, he would despise himself and be revolted by his own appearance. It is well-known that inner ugliness is even worse than outer ugliness; how happy the Shaytaan must be when a person is in this state! We seek refuge with Allaah from the Shaytaan and from failure.
(12) Du’aa’:
Du’aa’ is always the weapon of the believer, whereby he asks Allaah to protect him from evil, trouble and bad behaviour and seeks refuge with Him from falling into the pit of kufr or wrongdoing because of anger. One of the three things that can help save him is: being fair at times of contentment and of anger (Saheeh al-Jaami’, 3039). One of the du’aa’s of the Prophet (peace and blessings of Allaah be upon him) was:
"O Allaah, by Your knowledge of the Unseen and Your power over Your creation, keep me alive for as long as You know life is good for me, and cause me to die when You know death is good for me. O Allaah, I ask You to make me fear You in secret and in public, and I ask You to make me speak the truth in times of contentment and of anger. I ask You not to let me be extravagant in poverty or in prosperity. I ask You for continuous blessings, and for contentment that does not end. I ask You to let me accept Your decree, and for a good life after death. I ask You for the joy of seeing Your face and for the longing to meet You, without going through diseases and misguiding fitnah (trials). O Allaah, adorn us with the adornment of faith and make us among those who are guided. Praise be to Allaah, the Lord of the Worlds."
SOURCE:
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Fatwa no. 658
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