Fathwa, - Touching the torah and the gospel in case of minor or major impurity

Question
I read in the different oldbooks of Fiqh that there is an opinion
indicating prohibition of touching the Torah and the Gospel while one
is in a state of minor or major impurity (requires Wudhoo' or Ghusl).
Some scholars restricted prohibition to what is not distorted of these
books. Is this valid nowadays? It is proved now that these books have
been distorted, so isit permissible for one to touch them while he is
inthis state?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
The scholars provided different views with regards to the ruling of
touching the heavenly books other than the Quran by a person who isin
a state of minor or major impurity. Most of them are of the view
thatit is permissible to touch these books, even if it is proved that
they are not distorted. They argued that a person who is in a state of
minor of major impurity is only forbidden to touch the noble Quran,
due to its advantage over the otherbooks.
An-Nawawi a Shaafi'i scholar, elaborated on this issue and said: " It
is permissible for a person who is in a state of minoror major
impurity to touch and carry the Torah and the Gospel. The majority of
the scholars adopted this view. Al-Maawardi and Ar-Rooyaani, however,
mentioned two relevant opinions: the first is that it is
impermissible. The second is that it is permissible because these
books are abrogated. This is the view adopted by most of the Shaafi'i
scholars. Al-Mutawalli said, 'If one thinks that some parts of these
books are not distorted, it is just disliked, not prohibited, to touch
them .' "
Al-Hattaab a prominent Maaliki scholar, said: " It is not disliked for
a person whois in a state of minor or major impurity to touch the
Torah, the Gospel andthe Zaboor (the book of Psalms). That is because
the prohibition of doing that is only restricted to the Quran. On the
other hand, what is not in Arabic is not considered to be the Quran.
Even when the Quran is written in any language other than Arabic, it
is permissible for one who is in a state of minor or major impurity to
touch it because it is not Quran;rather, it is just the interpretation
of the meanings. The other books are distorted and we do not know
whetherthey are authentic or not . "
Al-Haskafi a prominent Hanafi scholar, said: " The preponderant
opinion of the Hanafi scholars is thattouching the Torah and similar
books while one is in a state of minor or major impurity is not
forbidden, unlike the Quran . "
Al-Mardaawi a Hanbali scholar, said in Al-Insaaf: " According to the
sound opinion of the Hanbali scholars, it is permissible for one who
is in a state of minor or major impurity to touch the Quranic parts
whose recitation is abrogated aswell as other books, such as the Torah
and the Gospel. According to another opinion, this is not permissible
. "
Consequently, one is blameless for touching the Torah or the Gospel
while he is in a state of minor or major impurity, particularly the
current books which have been distorted and altered by addition and
deletion.
Allaah Knows best. - - ▓███▓ Translator:->
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Fathwa, - Thinking that Ghusl is notdue unless there is ejaculation out of ignorance

Question
I am a newlywed young man. I thought that Ghusl is not due, even if
one inserted hiswhole penis inside his wife's vagina, unless there is
ejaculation from either of them. Then I came to know the grave mistake
that we made. What is the Sharee'ah ruling on this? Is there a
Kaffaarah (expiation) due? What is the Sharee'ah ruling on theprayers
as well as other acts of worship which we performed without Ghusl,
taking into consideration thatwe did this out of ignorance?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
Ghusl for Janaabah is obligatory for both the husband and wife when
there is penetration, even without ejaculation.The Prophet , said: "
When a man sits in between the four parts of a woman and has sexual
intercourse with her (by penetration), Ghusl becomes obligatory. "
[Al-Bukhaari]
'Aa'ishah narrated that the Prophet , said:" When a man sits in
between the four parts of a woman and the two circumcised parts touch
each other, Ghusl becomes obligatory. " [Muslim]
Consequently, you are required to make up all the past prayers which
you performed without Ghusl. It is known that purification is a
prerequisite for prayer. The Prophet , said: " Prayer is not accepted
without purification. " [Al-Bukhaari and Muslim]
Likewise, if you performed Hajj in this state, it is invalid
becauseone of its pillars, which isTawaaf (circumambulating the
Ka'bah) is invalid. Since Tawaaf is like prayer, it isnot valid unless
one performs it while he is in a state that requires neither Wudhoo'
(ablution) nor Ghusl. The Prophet , said: " Tawaaf is prayer except
that Allaah Has Made talking in it lawful. So, whoever speaks let him
say something good. " [At-Tirmithi, Ad-Daaraqutni and Ibn Khuzaymah]
Nevertheless, you are notrequired to give any form of Kaffaarah.
Rather, you are required to make up the past obligatory prayers as
well as Hajj. Meanwhile, you are required to know the rulings of the
individual obligations, such as prayer, Zakaah, fasting and Hajj. You
should also learn whatever you are able to of the Sharee'ah sciences
in order to worship Allaah with sure knowledge and according to His
Sharee'ah. You are required to intensify asking for forgiveness due to
your negligence in knowing well the acts of worship that are
obligatory upon you. Allaah Knows best. - - ▓███▓ Translator:->
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Fathwa, - Blood which comes out from festers

Question
I suffer from bleeding acne in my face. Sometimes when I complete
Wudhoo' (ablution), the pimpleson my face bleed. Am I required to
repeat Wudhoo', taking into account that the bleeding may last for ten
minutes. What should I do?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
According to the preponderant opinion of the scholars, your Wudhoo' is
valid and youare not required to repeat it. That is because the blood
which comes out from places other than the two excretory organs does
not invalidate Wudhoo'.
The blood which comes out from acne, if it comesout without pressing
the pimples, is pardoned andyou are blameless because it is difficult
to avoid. This is applicable whether there is a little or large amount
of blood, unless there is a very large amount that makes you
embarrassed to stay among people. In the latter case, it is
recommended to wash it.On the other hand, if blood comes out due to
either pressing or peeling the skin, you are blameless for the small
amount but you are required to wash it if there is a large amount
because you are the reason behind this.
The Shaafi'i scholar Shaykh Sulaymaan ibn Mansoor Al-Jamal said: "
Blood which comes out from pimples or wounds is pardoned, even if it
is a large amount, because it is a widespread condition among people.
Nevertheless, if one was the reason behind the coming out of blood, a
large amount is not customarily pardoned. "
We advise you to wash your face gently in Wudhoo' in order not to make
washing a reason for the blood coming out. Allaah Knows best.

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Kinship Rights - III

Allaah The Almighty does not command injustice, and therefore it is
improper to request the husband to remain close to his parents in
order to satisfy his parents while they are a whip of torture, harm,
evil and oppression against his wife. The same applies to the wife's
parents. Both the husband and the wife are required to fear Allaah The
Almighty and treat each other fairly. Hence, the situation should be
weighed upon the scale of the Sharee'ah. If there is great harm and
the woman is patient, this is better and would be greatly rewarded.
Allaah The Exalted Says (what means): {So give good tidings to My
servants, who listen to speechand follow the best of it.} [Quran 39:
17-18]
Commenting on this verse, some scholars said that "the best of it"
refers to the best of the Quran. This is because the Quran includes
what is good and what is best. In such a case, the wife has the right
to return harm withthe same level of harm and likewise the husband.
The best ofthe Quran, however, is to return harm and evil with
kindness and beneficence. Allaah The Almighty refers to people who do
so Saying (what means): {But none isgranted it except those who are
patient, and none is granted it except one having a great portion [of
good].} [Quran 41: 35]
This is regarding the parents of both the husband and the wife. As for
other kindred like brothersand sisters, both the husband and the wife
are required to obeythe orders of Allaah The Almightyconcerning their
kinship. A brother might take the status of a father. Some scholars,
includingthe Hanafi scholars as well as others, are of the view that
an elder brother replaces his dead father in being worthy of kindness
and respect. Some scholars are of the view that paternal uncles
replace fathers and likewise maternal aunts replace mothers. This is
why the Prophet said: "The maternal aunt is in the place of the
mother." [Al-Bukhaari]
Consequently, if the wife has an elder brother who married her off or
used to support and protect her, he is entitled to kindness and
respect in the sameway mentioned previously. Such kindness is not
restricted to the wife's father; rather, it includes brothers and
other kindred, even paternal uncles. It was narrated that the Prophet
said: "A man's paternal uncle is a peer to his father." [Ahmad & Abu
Daawood] This indicates that the paternal uncle takes the place of the
father, and the maternal aunttakes the place of the mother. It was
narrated that when a disputed arose regarding the custody of Hamzah's
daughter the Prophet commanded that she would be given to her maternal
aunt and further he said: "The maternal aunt is in the place of the
mother." [Al-Bukhaari]
This means that it is a duty to maintain good relations with all of
one's in-laws, not only parents-in-law. If a husband notices his
wife's kindness and respect for her elder brother, he should
understand - particularly if she is an orphan and her brother was the
one who brought her up. A husband should be dutiful to this elder
brother and honor him. A husband has a duty towards his brother-in-law
like the duty he has towards his parents-in-law.
Our Muslim societies are in need of everyone to fulfill the rights of
kinship. In the past, people cherished the rights of their in-laws,
because people's nature was wholesome. People would teach their sons
and daughters to maintain kinship ties. Nevertheless, since values of
upbringing have deteriorated in recent times and duties towards kin
have been neglected, attention needs to be drawn to them. Muslims need
to be furtheralerted on this subject and called to fulfill their
duties towards their kin. Muslim scholars are required to draw
Muslims' attention to this.
The situation is so bad now that a husband might even sue his aged
father-in-law. A judge in one of the Muslim countries relates, "The
most difficult lawsuits that annoy me the most are to see an old man
at the end of his life who has a respectable position versus a
foolish, ignorant young man who scorns his [this old man's] daughter
within his hearing, scandalizes and humiliates him and does not
observe the least of kinship rights. This makes my heart bleed, and
sometimes I become too disturbed to pass a judgmentdue to what I see
and hear."
Where is obedience to the command of Allaah to maintain kinship ties?
We see old men at the end of their life being humiliated by their
sons-in-law. Some husbands frequently go to their fathers-in-law only
to complain to them about their daughters, criticize them, and expose
their mistakes. The woman's father could be sick yet his son-in-law
would not have mercy on his old age.
Such behavior saddens the believer. It is obligatory to give this
issue its due importance. Such negative behavior cannot beshunned
unless we achieve two things:
The first is the righteous upbringing of our sons and daughters. They
are to be directed to, educated and brought up to noble morals and
maintaining kinship ties. Therefore, when the son gets married, he is
grateful and fulfills his duty towards his wife's fatherand kinship.
Likewise, the mothershould teach her daughter and righteously direct
to and teach her noble morals and the best habits.
The second is that all Muslims should exchange sincere advice. There
have recently been many disputes among people and spouses and very few
people offer sincere advice and admonition. Sorrowfully, one gets to
see some men speaking lowly of their in-laws to friends or relatives,
yet none of them tells him to fear Allaah The Almighty, advises him to
be grateful, or remind him that Allaah The Exalted Says (what means):
{And do not forget graciousness between you.} [Quran 2: 237]
It is obligatory for us to exchangeadvice, and it is also obligatory
torevive that which Allaah The Almighty commanded to be revived of
fearing Him concerningkinship. Allaah The Almighty Says (what means):
{And fear Allaah, through whom you ask one another, and the wombs
[kinship].} [Quran 4: 1]
During the pre-Islamic era, it was the habit of the Arabs, even though
they were misguided polytheists, that when there was a conflict
between two men and one of them wanted to admonish, remind or even
threaten the other, he would say to him, "I beseech you by Allaah and
kinship ties." Thereupon, the other would surrender and if the former
wanted him not to do something, he would refrain; andif he wanted him
to do something, he would obey. The reason behind this was their
feeling of the greatness of kinship ties.
It was narrated that the Messenger of Allaah said: "You will conquer a
land where Qiraat [a unit to measure land] is used. So, be kind to its
nation, forthey are [our] kin." [Al-Bukhaari and Muslim] By the land
where Qirat is used, the Prophet wasreferring to Egypt. He told them
that they would conquer that land where the Qiraat is used, and he
commanded them to be kind to its people dueto kinship ties. That is
because Haajar, the mother of Ismaa'eel (Ishmael), may Allaah exalt
their mention, was from Egypt. Also, Maariyah the Coptic, the mother
of Ibraaheem, the son of the Prophet was from Egypt. The Prophet
commanded the Muslims to treat the Egyptians kindly and considered
them kindred of the whole Ummah (Muslim nation). This is concerning
distant kinship ties, so how about the close ones?
We must advise each other to fulfill these duties. When we attend
gatherings and we observe someone abusing his wife's family, we are
required to remind him of the punishment ofAllaah The Almighty and
admonish him to fear Allaah The Almighty. When we know about a problem
between relatives thatwould lead to severing kinship ties, wise people
are required to intervene for reconciliation. Such actions bring the
satisfaction of Allaah The Almighty who commands us to cherish kinship
ties. - - ▓███▓ Translator:-> http://translate.google.com/m/
▓███▓ - -

Kinship Rights - II

A scholar relates that the father-in-law of one of his students would
come to him and say bad things about that student. He would accuse him
of having donehorrible, mischievous acts. The student did not know
that his father-in-law would complain about him to his Shaykh. The
father-in-law would tell the scholar that he admonishes the student
very often and that he was void of goodness. Every time the student
went to see the scholar, the latter would ask him about his
relationship with his father-in-law and the student would reply that
his father-in lawwas as good as one would wish his father-in-law to
be. The student also said that he was very kind, affectionate and
dutifulto him.
Once, his Shaykh, the scholar, made him swear and asked him to tell
the truth. The student swore that he was on excellent terms with his
father-in-law, and that he had never lied about that.Then he told the
Shaykh about his dutifulness to his in-laws. Thereupon, the Shaykh was
shocked at that father-in-law's conduct and he told his student about
what his father-in-law had said. He advised his student to bekind to
his father-in-law, if that father was telling the truth, and to bear
with him if he was tellinglies. Thereupon, the student criedand swore
by Allaah The Almightythat he was truthful about what he had said.
The Shaykh then waited for the student's father-in-law. When he showed
up, the Shaykh said to him, "You have claimed such and such." The
father-in-law replied, "Indeed, by Allaah, he does that."The Shaykh
asked him, "Do you swear by Allaah?" The man replied, "Yes, I swear by
Allaah." Thereupon, the Shaykh supplicated Allaah against him tobe
punished before the advent of the evening if he was lying. Before
sunset, the father-in-law was paralyzed. We seek refuge in Allaah from
this. Injustice is like darkness.
If one's wife's father abuses and humiliates him, he should know that
by being kind to him he seeks to please Allaah The Almighty. By
returning his maltreatment with kindness he fears Allaah The Almighty
and he obeys His orders regarding being dutiful to relatives.
The wife's role:
Just as a husband is required to perform his duties towards his
parents-in-law, a wife is required to fulfill her duty towards her
parents-in-law as well. A righteous woman should understand the
parents' love for their son and she must not be the least jealous or
try to weakenthe relation between her husband and his parents. She
should also know that if she wishes Allaah The Almighty to bless her
married life and grant her happiness with her husband, she should
support him to be dutiful to his parents.
When the husband's parents are in need for him, the wife -their
daughter-in-law- should be there for them, too, to show them,
kindness, love, respect, and dutifulness.
Allaah The Almighty made the fathers-in-law Mahrams (permanently
non-marriageable) to their daughters-in-law in orderto strengthen
family ties between them, as the daughter-in-law would consider her
father-in-law to be like her own father; therefore, she would treat
him kindly, look after him and deal with him mercifully. A
daughter-in-law should be just as kind to her mother-in-law as well.
Problems with mothers-in-law:
Problems between wives and their mothers-in-law mostly occur due to a
clear reason: the mother's love for her son. A wife has to know that
the highest degree of kindness and mercy that could occur between two
humans is that between the mother and her child, and mothers should
not be blamed for this. When the Prophet wept due to the death of his
son Ibraaheem, he was asked about this, and he replied: "This is mercy
that Allaah created in Hisservants' hearts." [Al-Bukhaari]
Allaah The Almighty casts mercy into mothers' hearts. Thanks to this
mercy, mothers are compassionate and merciful to their children and
make them herfirst concern. A wife is required to understand this.
However, if the wife surrenders to jealousy, she will try to sever
kinship ties between her husband and his mother and father. By doing
so, she would incur the wrath of Allaah The Almighty. There are many
mothers whose hearts bleed due to the harm that their daughters-in-law
do to them. Allaah The Almighty knows best that there are many fathers
and mothers who weep because of the injustice and harm of their
daughters-in-law. A believing woman has to fear Allaah The Almighty
and be kind to her in-laws.
The consequence of undutifulness:
If a woman encourages her husband to act unjustly and severties with
his parents, she should know that inevitably Allaah The Almighty will
punish her as well as her husband someday. Undutifulness to one's
parents is one of the sins for which punishment is received in this
worldly life. Some scholars say that if a woman encourages her husband
to be undutiful to his parents, she commits two misdeeds:
First: she is her husband's partner in being undutiful to his parents,
and we seek refuge in Allaah from this,
Second: she severs her kinship ties.
It was related in some traditions that the misdeed which is
immediately punished in this life in addition to the punishment of the
Hereafter is severing kinship ties. Allaah The Exalted Says (what
means): {So would you perhaps, if you turned away, cause corruption on
earth and sever your [ties of] relationship? Those [who do so] are the
ones that Allaah has cursed, so He deafened them and blinded their
vision.} [Quran 47: 22-23]
Some scholars say that Allaah TheAlmighty hardens the heart of the
person who severs kinship ties. Therefore, no matter how much he is
admonished and no matter how many signs he sees, his heart is not
awakened. We ask Allaah to safeguard us from that. Even if his heart
does awaken, that will not be for long.This is why when someone
complains to scholars about hardness of the heart, they ask him about
how strong he maintains his kinship ties.
A woman who encourages her husband to sever his kinship ties severs
her own and does not obey the orders of Allaah regarding her husband
and her relatives. Rather, a woman has tobear with her parents-in-law
and seek the reward from Allaah The Almighty.
In-Laws interference:
If the husband's parents are harmful to her, she is required to
consult scholars about what should be done. Sometimes, the couple's
parents interfere in theirchildren's married life, which makes both
spouses uncomfortable. In such a case, both the husband and the wife
are required to weigh the harm against the advantages of maintaining
strong relations with the interfering parent. If theevil of their
interference is greater than the evil of keeping his wife away from
her parents, in such a case, a husband has to keep his wife away from
her parents, but allow her to visit them from time to time in order to
show dutifulness to them. Likewise, when the husband's parents
interfere in their son's marital life and cause harm, the wife in such
a case has two options, either she adopts patience and seeks the
reward from Allaah The Almighty, and this is better and closer to
perfection, or she weighs the extent of the harm. If the evils
resulting from the in-laws' interference are greater, she should ask
her husband to keep her away from his parents.
Husbands, on their part, are required to be fair to their wives. If
the husband observes that the parents' interference in the marital
affairs harms his life and his wife, who cannot be patient regarding
that, he is required to fear Allaah concerning his wife and protect
her from his family and parents. If he keeps his wife away from his
parents and lives away from them, he is not considered undutiful to
them, because he is trying to protect his home from their harm.
However, he is required to check on his parents and be dutiful to
them. A son is allowed to do this because Allaah neither commands
injustice nor is pleased with it. - - ▓███▓ Translator:->
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Kinship Rights-I

In this article, we will discuss a great and noble duty that Allaah
The Almighty has made obligatory for spouses. Muslim homes cannot be
reformed and love and affection cannot prevail in them unless this
duty is perfectly fulfilled in a way that satisfies Allaah. Allaah The
Almighty instructs His slaves to fear Him and to cherish kinship ties
so as to avoid His punishment; He Says (what means): {And fear Allaah,
throughwhom you ask one another, and the wombs [kinship]. Indeed
Allaah is ever, over you, an Observer.} [Quran 4: 1]
The Arabic word for 'kin' is 'Ar-Rahim', which also means 'womb'. If a
person maintains kinship ties, Allaah maintains tieswith him; and a
person who severs them, Allaah severs ties with him, and therefore he
experiences loss and evil consequences. We seek refuge with Allaah
from this.
It is the duty upon both the husband and the wife towards their
parents, in-laws and other relatives. Allaah The Almighty ordains on
the believers to fear Him regarding kinship ties. If a husband wishes
that Allaah The Almighty would bless his marriage with success and
happiness, he is required to be dutiful to his wife's relatives.
Likewise, it is obligatory for everywife who truly believes in Allaah
The Almighty and the Last Day to fear Him regarding her
husband'srelatives. It was narrated that theProphet said: "A person
who believes in Allaah and the Last Day, let him maintain his kinship
ties."
In this Hadeeth, the Prophet made maintaining kinship ties a part of
faith and belief in Allaah The Almighty. This is because either of the
spouses would not maintain their kinship ties unless motivated by
faith in Allaah. The Prophet fulfilled this right - the right of
kinship ties, in the best and most perfect way. He would maintain
kinship ties with his wives' relatives. It is reported that once the
Prophet was sitting with the Mother of the Believers, 'Aa'ishah and he
heard the voice of a woman seeking permission to enter. The Prophet
suddenly stood up. An old woman came in and he remarked: "This is
Haalah. It is Haalah, Khadeejah's sister." She reminded him of his
relationship with his beloved late wife.
A husband is required to be dutiful to his wife's family and hewould
not be able to maintain that right unless he has a serene heart, is
able to fulfill his promiseand has a sense of justice.
Duty towards one's father-in-law:
The first thing that a husband should remember is his duty towards his
father in-law, because his father in-law is the one who chose him from
among all people to be his daughter's husband who would protect her,
be generous to her, and honor her. A person who is most similarto a
father is his daughter. It is even said that the eldest daughter takes
after her father. Itwas narrated that 'Aa'ishah said, "Faatimah once
came to theMessenger of Allaah . By Allaah, she walked in the same way
as the Messenger of Allaah did." [Muslim]
When a father chooses his daughter's husband and approves their
marriage, this expresses his good intention and faith. In return, a
husband is required to be dutiful and grateful to him. There was a
wiseman whose wife kept on harming him, yet, he never complained to
her father. When her harm increased and she became extremely terrible,
he was advised to complain to her father. He argued, "Her father
married her off to me and honored me. Therefore, I would be too
ashamed of myself to go to him and complain."
A magnanimous, noble man values the kindness that he received from his
father-in-law and, further, he returns it in a similar, and even
better way, and this is the custom of the noble. When a man remembers
that his wife's family chose him, he meetsthis with the best reward
and gratitude; and this is a part of faith as the Prophet said:
"Gratitude is from faith." [At-Tabaraani]
Moreover, a husband is required to fear Allaah The Almighty regarding
the rights of his wife's parents; he has to maintain kinship ties with
them and be dutiful to them. Maintaining kinship ties with the wife's
familyis obligatory upon the husband, just as it is obligatory on the
wife. Therefore, he should visit them, show love and affection, and
make his visit a confirmation of the ties between him and them. Allaah
The Almighty will bepleased with that person and willbless his marital
life. The wife willbe delighted when she sees her family being honored
by her husband and this will have a positive effect on how she treats
his family.
A husband should follow Sharee'ah-approved etiquettes. So, when he
visits them, he has to choose convenient times; he has to ask for
permission; and he has to observe customary manners while being there.
His visits should not be too long and should not violate the privacy
of each person in the house. He should adopt decent, modest manner
that reflect his piety, because this is the conduct that pleases
Allaah The Almighty. A man should show utmost respectto his
father-in-law, just as he does with his own father. Also, he has to
show gratitude to him. A man has to smile to his father-in-law. In
most cases, the wife's father should be treated as one's own father,
either due to old age or due to his great right, for he isthe
grandfather of the man's children. Therefore, a husband should honor
and respect him. A man should observe decency regarding what he says
in front of his father-in-law. It was narrated that 'Ali said, "I
would frequently discharge pre-ejaculatory fluid, and therefore I
would frequently perform Ghusl [ritual bathing] such that [the skin
on] my back became cracked. However, I was too shy to ask the
Messenger of Allaah due to his daughter's relation with me. Therefore,
I requested Al-Miqdaad to ask him for me" [Muslim]
'Ali was too shy to ask the Messenger of Allaah about what afflicted
him, even though it was a necessity and the matter was related to
religion and worship. This tells us that a man has to observe modesty
when speaking to his father-in-law.
Sadly, some men are not ashamed to say embarrassing things in front of
the father-in-law, which is considered a form of showing disrespect to
him. Some scholars judge such behavior to be a form of verbal abuse to
the father-in-law. Such etiquettes should be observed especially with
one's father-in-law.
It is the right of the father-in-law that his son-in-law should
support him in times of need. Scholars say that the command to
maintain kinship ties, be dutiful to them and frequently visit
relatives is not aimless. Rather, there are underlying meanings and
purposes includingchecking on their condition and supporting them as
much as possible. If one's kindred are in need of moral support, as
when they are in need of someone to console them because of a disaster
or calamity, one should be there for them. The husband should visit
his sick relatives, relieve distressed relatives, and advise them to
endure their calamity patiently and wait for the reward from Allaah
The Almighty. The husband should doall he can to support his relatives
during hard times.
The husband's most perfect behavior is to be the first to support his
wife's relatives during times of affliction. The husband's most
perfect behavior is to be the first to support his wife's father in
times of need. A husband should do that because he realizes that this
pleases Allaah The Almighty and knows that when he maintains kinship
ties with his father-in-law, Allaah The Almighty maintains ties with
him, and when he gives, Allaah The Almighty makes it up for himin his
religion, in his life's affairs and in his Hereafter.
Bad relatives:
It is better for the husband to seek perfection and exert his
besteffort in sacrificing and acting nobly which indicates the
nobilityof his character, purity of soul, willingness to do good as
well as his wishing well for his wife's family. When he fulfills these
rights and his wife's family are grateful to him as he expected, he is
required to praise Allaah The Almighty and thank Him for this.
However, if they show ingratitude, let him not forget that Allaah The
Exalted Says (what means): {We will not allow to be lost the reward of
anyone who did well in deeds.} [Quran 18:30]
The most perfect reward will be attained when the husband is afflicted
with kindred with whomhe maintains kinship ties and they sever them.
His reward will be the most perfect if he is generous to them and they
are stingy to him; and if he esteems them and they undervalue him. In
such a case, according to the Hadeeth of the Prophet it will be as if
he feeds them ashes [Muslim]. Charity, kindness and dutifulness to
one's relatives will be greatly rewarded when they are met by enmity,
evil and harm.
Allaah The Almighty rewards abundantly those who maintain ties with
unkind relatives. A person who maintains relations with relatives who
are unkind to him does so only for the sake of Allaah The Almighty. A
husband should know that any good deed he does is for the sake of
Allaah The Almighty, not for the sake of anyone else. He should also
knowthat it is his duty to support his in-laws. Therefore, if the
in-laws neglect the husband's right, he should not neglect theirs. It
was narrated that the Messenger of Allaah said: "Pay back the trust to
him who entrusted it to you, and do not betray him who betrays you."
[Ahmad].

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Dought & Clear, - Their father died and left them a house and a tailor shop; how should the estate be divided among them?.

We are a family composed of four daughters and one son, who is
married, as are two of the daughters, and the other two daughters are
still at home with our mother. One of them works for a private company
and theother is the youngest of us, and is the focus of our question;
she works as a tailor. When my father died, may Allah have mercy on
him, he left us a house that he had built, so it belongs to us, and he
left the store in which he was a tailor and for which he used to pay
rent every month. We have allowedour sister who works as a tailor to
use the shop after our father died; now she is the one who spends on
the house andon our mother, but the Shaytaan has started to whisper
into the hearts of some of us and some have started to demand their
share of this shop.
What is the Islamic opinion concerning this?Is it permissible for us
to speak about the inheritance at all when our mother is still alive?
Are we entitled to a share of the income earned by our sister by means
of her own efforts in this shop? Especially since I am certain that
she is the one who is bearing the responsibility of spending on the
house and on our mother, withall that she needs of medicines and other
things. This matter is upsetting my mother too, and she is the one who
has asked me to consult someone whom Itrust concerning the ruling so
that she will not be wronging any of her children.
Praise be to Allah.
Firstly:
The basic principle is that whatever the deceased left of wealth,
property or goods belongs to all of the heirs, whether that estate is
small or big, because Allah, may He beexalted, says (interpretation of
the meaning):
"There is a share for menand a share for women from what is left by
parents and those nearest related, whether, the property be small or
large - a legalshare"
[an-Nisa' 4:7].
Based on that, what your father left behind of sewing machines in that
shop are to be regarded as belonging to all of the heirs; if they wish
they may sell those machines and divide the price amongst themselves,
each according to his allocated share of the inheritance. So the one
whose share is one eighth, for example, maytake one eighth of the sale
price, and so on for the rest of the heirs.
In fact this is what we advise you to do, to divide the estate and
give each person his or her share. The one who works in that
profession is more entitled to the shop than anyone else, so she
should give each of the heirs his share, and you should be easy going
with regard to that. If she is not able to pay all that she is
required to, then be lenient towards her withregard to payment.
If they want to leave the machines and the shop as they are, if the
heirs agree to that, in that case then the sister who is working can
rent it from them, so the rent ofthe shop and machines will be an
inheritance to be distributed among the heirs, each according to his
share ofinheritance; or they can pay her a salary like that of her
professional peers, whatever is left over (of the income fromthe shop)
may be distributed among the heirs; or she can work on a profit-share
basis (mudaarabah), in which she receives a portion ofthe profit and
the othersreceive the rest. Any of these options may be chosen,
according to what you agree upon.
The safest of these solutions and the one which is most likely to
prevent conflict, is to divide the estate completely. Experts should
work out the value of what your father left in the shop of machines
and so on, andit should be divided among the heirs.
Secondly:
The fact that your mother is still alive has nothing to do with the
question of dividing the estate; rather if any of the heirs asks for
his share of the inheritance then it should be given to him. This has
been explained previously in the answer to question no. 97842
With regard to your mother's maintenance, such as food, drink and so
on, if her share of the inheritance is not sufficient to meet her
needs, then those of her children who are well off are obliged to
spend on her. If they are equal in that regard, then the
responsibility for maintenance should be shared among them. For more
information on this matter, please see question no. 144721
We ask Allah to grant you ample provision andto unite you in truth andgoodness.
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Dought & Clear, - An atheist is asking: Why do you hate me?.

I came across this site some time ago and have been intrigued but also
felt a little uncomfortable and whathas been written. As a non muslim
i am well aware that you hate me, you have stated plenty of times when
answering questions posed by others that nonbelievers are to be
hatedand that you cannot understand why anyone would care about them
or love them. In my opinion you view me as a lower form of life that
is to be hated, why? what have i ever done toyou? i feel insulted that
you would blame me for actions i did not make oroffences i did not
give. i do not speak for others ispeak only for myself. why should i
convert if i will be surrounded by evil people who hate me.
Praise be to Allah.
We appreciate your frankness and your courage in sending this
question, and we are very happy to answer it. Our hearts and the heart
of every Muslim are filledwith mercy and compassion towards all of
creation, believers and disbelievers, male and female, young and old,
white and black. All of them are the children of Adam, and Adam was
created from dust. So the humanity that unitesus reminds us Muslims
that our father Adam (peace be upon him) was expelled from Paradise as
a result of his sin, and that results in trials for his progeny so
long as this world remains. The one who adheres to the innate, sound
human nature of monotheism, to which Adam (peace be upon him) adhered,
will be victorious and will be saved, and he will returnto his
original home which is eternal Paradisewith the Lord of the Worlds.
But those of the progeny of Adam who are diverted by whims and desires
and other distractions will suffer true loss and will be deprived of
returning to the eternal Paradise from which our father Adam (peace be
upon him) was expelled.
Our Prophet (blessings and peace of Allah be upon him) said:
"O people, Your Lord is One and your father is one. There is no
superiority of an Arab over a non-Arab, or of a non-Arab over an Arab,
or of a white man over ablack man, or of a black man over a white man,
except in terms of taqwa(piety, God-consciousness)."
A saheeh (sound) hadeeth, narrated by Ahmad in his Musnad, no. 23489.
It is from this point that our relationship with you begins, and it is
with this philosophy thatthe Muslim is required tolook at all of
creation, that they are prisoners of their own evil inclinations and
the Shaytaan (Satan), who are their real enemies, and it is essential
to helpall of them to escape from these bonds by means of believing in
Allah, the One and Only, the Unique, the Eternal, Absolute, Who begets
not, nor was He begotten, and there is none like unto Him. This is the
way to freedom, and this is the message of all of His noble Prophets.
This is how our Prophet Muhammad (blessings and peace of Allah be upon
him) was; he shed tears and his heart was broken out of compassion and
sorrow for those who did not believe in him and did not join his
caravan that would take them back totheir original home for which they
were createdand from which they were expelled, which is Paradise. That
great compassion that filled the heart of the Prophet (blessings and
peace of Allah be upon him) deserved to be recorded by Allah in the
Holy Qur'an, where He said (interpretation of the meaning): "Perhaps
you would kill yourself (O Muhammad) in grief, over them (for their
turning away from you), because they believe notin this narration (the
Quran)" [al-Kahf 18:6] i.e., perhaps your grief for them would destroy
you.
See Tafseer al-Qur'an al-'Azeem, 5/137
We do not hate you personally. How could we hate you when we do not
know you and have never met you; we could never despise you for your
colour, your race or your family. All ofthat is forbidden to us, to
love or hate people because of their colour, lineage or forebears.
Rather our hatred and enmity is directed towards the disbelief and
atheism that you carry in your heart and will soon destroy you and
lead you to the eternal punishment of Allah, and that will bringupon
you misery in this world and in the hereafter. We feel very sorry for
you because of this misery and we are striving to save you fromit; we
wish that we could do that!
It was narrated from AbuHurayrah (may Allah be pleased with him) that
he said: The Messenger of Allah (blessings and peace of Allah be upon
him) said: "Allah has taken away your pride of Jaahiliyyah (ignorance)
and your boasting about your forefathers. One is only arighteous
believer or a doomed evildoer. You are the sons of Adam and Adam was
created from dust. Men should stop boasting about their forefathers,
who are no more than the coal of Hell, or they will certainly be more
insignificant before Allah than the beetle that rolls dung with its
nose."
A saheeh (sound) hadeeth, narrated by Abu Dawood (5116) et al.
We think that you will agree with us that all humans are free to
believe in and to love or hate any idea or belief. This is one of the
freedoms that are guaranteed by modern constitutions. But no human
being has the right to mistreat those who differ from him in belief by
wronging them, annoying them or betraying them, or trying to cause
them harm, just because of the differences in belief between them.
If you were living among Muslims who truly adhere to Islam, you would
be living a good and happy life, and you would have the rights brought
by Islamiclaw over fourteen hundred years ago, which are not surpassed
by the rights brought by modern civil societies. Atthat time the earth
was filled with oppression and tyranny that trampled upon human
dignity. The first of theserights is the right to follow the beliefs
that you choose, as is the view of many of the jurists and scholars.
Ibn al-'Arabi (may Allah havemercy on him) said: All ofour scholars
said that the jizyah (a form of tax paid by non-Muslims in return
which they are granted protection and freedom of worship by the
Islamic state) is to betaken from every disbeliever, and this is the
correct view. End quote from Ahkaam al-Qur'an, 1/156; there is a
similar remark in Tafseer al-Qurtubi (8/110). If your belief is
Judaism or Christianity or Zoroastrianism, then you have complete
freedom according to the consensus of the jurists. Allah, may He be
exalted, says (interpretation of the meaning): "There is no compulsion
in religion" [al-Baqarah 2:256].
If you lived among Muslims, you would be safe from any harm by any
means. The Prophet of Islam Muhammad (blessings and peace of Allah be
upon him) said: "Whoever kills a mu'aahad (non-Muslim living under
Islamic rule)will never smell the fragrance of Paradise, although its
fragrance may be detected from a distance of forty years."
Narrated by al-Bukhaari,no. 6914.
If you lived among Muslims, you and all of your property would be safe
against any transgression. The Prophet of Islam Muhammad (blessings
and peace of Allah be upon him) disavowed anyone who transgresses
against non-Muslims.
If you lived among Muslims and you fell sick or were stricken by harm
or calamity, they would hasten to visit you and they would support you
in the hope of reward from Allah, may He be glorified and exalted.
They would always be eager to save you from the Fire even ifyou were
on your deathbed, at which time you would have no power to cause them
harm or bring them benefit. In such a situation they would nothope for
anything from you except what they would hope for you nowwhen you are
healthy, which is that Allah should save you from the Fire.
Have you not heard the report from the Prophet Muhammad (blessings and
peace of Allah be upon him) that he had a Jewish servant who served
him and he treated him kindly? He (the Jewish boy) fell sick,so the
Prophet (blessingsand peace of Allah be upon him) came to visit him.
He sat by his head and said to him: "Become Muslim." (The boy) looked
at his father, who was there with him, and he said to him: Obey
Abu'l-Qaasim [i.e., the Prophet] (blessings and peace of Allah be upon
him). So he became Muslim, and the Prophet (blessings and peace of
Allah be upon him) left, saying: "Praise be to Allah Who has saved him
from the Fire." Narrated by al-Bukhaari, no.1356
If you lived among Muslims, society would allocate to you a monthly
stipend to help you with living costs. In the covenant that Khaalid
ibn al-Waleed wrote for the people of al-Heerah in Iraq, who were
Christians, it says: "I allocate to them: for any old man who is
incapable of working or who has been stricken by calamity, or who was
independent of means and then became poor and his coreligionists start
giving charity to him, the jizyah is waivedand a stipend is to be
given to him and his dependents from the bayt al-maal (treasury) of
the Muslims."
End quote from al-Kharaaj by Abu Yoosuf, p. 144.
The title that may be given to the mission of our Prophet Muhammad
(blessings and peace of Allah be upon him) in brief is: mercy. Allah,
may He be exalted, says (interpretation of the meaning): "And We
havesent you (O Muhammad) not but as a mercy for the worlds"
[al-Anbiya' 21:107]. And Allah knowsbest.
And our Prophet Muhammad (blessings and peace of Allah be upon him)
said of himself: "O people, I am but a mercy that has been bestowed."
Narrated by ad-Daarimi, 15; classed as saheeh by al-Albaani.
If we were to quote examples of Islamic tolerance throughout the
history of the Islamicstate, that would fill dozens of pages. If you
would like to read and study further, you could read the book by Prof.
'Umar ibn 'Abd al-'Azeez entitled Samaahat al-Islam (Islamic
Tolerance), published by al-Maktabah adh-Dhahabiyyah and Maktabat
al-Adeeb.
We ask Allah, may He be glorified and exalted, to guide you and open your heart.

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Bibi Karimah bint Ahmad Maruzi

She had been a world reputed scholar in fifth century Hijrah. She was
daughter of Ahmad ibn Muhammad ibn Abi Hatam. She was born in Iranian
town of Merv. She studied theology for years and learnt Ahadith from
great scholars. She went to Makkah after having been qualified to
narrate Hadith. She commenced delivering Dars at Makkah. The noted
Muhaddith of Muslim Spain, Abu Bakr Muhammad ibn Sabaq Saqli was a
devoted learner from her. He, after the Muslim rule at Saqqlyah
(Sicily) ended, had gone to Makkah where he achieved learning of
Hadith from her. He, afterwards went to Spain and made her abode in
Granada to narrate Ahadith, he had learnt at Makkah. Ibn Bashkwal
says…
(Abu Bakr Muhammad reported Ahadith from Karimah bint AhmadAl-Maruzi
and others, He came to Andalus and the people of Granada passionately
learned from him).
AIlama Khatib Baghdadi says in Tarikh Baghdad (History of Baghdad)
thathe, in 463H, during the days of Hajj, heard Sahih Bukhari from
Karimah. Hundreds of seekers participated in the Dars session of
Muhaddithah Karimah and quenched their thirst of learning. Besides Abu
Bakr Muhammad, Allama Khatib Baghdadi and Allama Abu Talib Zaynabi,a
number of other scholars of great esteem attained knowledge of Hadith
from her. Bibi Karimah was said to haveachieved perfection in
mysticism besides other faculties of studies. She presumabty died
about 464H with the controversy on the exactness of the date.
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Mum and Dad

Jazakallah for the Islamic upbringing
Teaching me to refrain from sinning
Showing me right from wrong
Tarbiyyah provided all along
Saving me from doing misdeeds
Guiding me to increase good deeds
Instilling in me the desireto seek Allahs pleasure
Mum and Dad , what you did for me I cannot measure.
Oh, Allah , Look after my parents as they looked after me*
My Lord, make Jannah forthem Your decree.
Ameen
*My Lord! Have mercy on them as they did care for me when I was
little. (Quran, Al-Isra' v. 24)
Waathilah (Allah be pleased with him) reported that the Prophet (صلى
الله عليه وسلم) said: "Four [types of people's] du'a are accepted: The
just leader, a man who prays for his absent brother, the prayer of the
oppressed person and the one who prays for hisparents."
(Kanz-ul-Ummaal 423)

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