For children, - Why do we find fault with others?

Share

Maybe you know the saying, "When you point one finger, there are three fingers pointing back to you." Prophet Jesus (pbuh) had a version of this wisdom when he said, "Don't focus on the speck in your brother's eye while ignoring the log in your own eye." Why do we do this? Because criticisms are always centered around ourselves. When we criticize others, we do not expose them, but expose ourselves. We broadcast our own weakness and smallness.
A story in the Mahabharata illustrates the difference in mentality between the good and the bad. Krishna, met with both Yudhishthira and Duryodhana. Krishna asks Yudhishthira to go out into the kingdom and return after finding someone less qualified than himself. Then he asks Duryodhana also to go out into the kingdom and return after finding someone better than himself.
When wicked Duryodhana returns, he tells Krishna that he couldn't find anyone better than himself. Whereas the saintly Yudhishthira tells that he was unable to find anyone inferior to himself.
Moral of the story is something about human psychology. Good people always look at there own short comings and faults and consider themselves inferiors to others. Where as bad people always look at the short comings and faults of others and consider themselves superiors to others.

Share

Menstruation and Post-Natal bleeding, - Dought& clear, - * He had intercourse with his wife when she was menstruating and was unaware of the shar’i ruling

Share

I had intercourse with my wife when she was menstruating and I did not know what the ruling on having intercourse with a menstruating woman was. Please advise us, may Allaah reward you with good.
Praise be to Allaah.
Ignorance of the shar’i ruling is a valid excuse before Allaah, may He be glorified and exalted. Allaah has shown mercy to this ummah and lightened its burden, as He has excused them from sin in cases of ignorance, forgetfulness and compulsion.
It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: When this verse was revealed –“and whether you disclose what is in your own selves or conceal it, Allaah will call you to account for it” [al-Baqarah 2:284]– there entered their hearts something that had never entered them before. The Prophet (peace and blessings of Allaah be upon him) said: “Say: We hear and we obey and we submit.” Then Allaah put faith in their hearts and Allaah revealed the words:“Allaah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. ‘Our Lord! Punish us not if we forget or fall into error”, Allaah said: I have granted that.“Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians)” Allaah said: I have granted that. “Pardon us and grant us forgiveness. Have mercy on us. You are our Mawlaa (Patron, Supporter and Protector)”Allaah said: I have granted that. [al-Baqarah 2:286] Narrated by Muslim (126).
The scholars have stated that the one who does a haraam deed out of ignorance is not to be blamed.
Al-Nawawi said inSharh Muslim(3/204):
If he forgot or was unaware that there was menses, or he was unaware that it was haraam or he was forced to do it, there is no sin on him and he does not have to offer expiation. But if he had intercourse with her deliberately, knowing that she was menstruating and that it was haraam, and did so willingly, then he has committed a serious act of disobedience which al-Shaafa’i described as a major sin, and he has to repent. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said inal-Sharhal-Mumti’(1/571):
Expiation is not required of the one who has intercourse with his wife when she is menstruating except when three conditions are met:
1- That he was aware (of the prohibition)
2- That he was aware of what he was doing
3- That he did it willingly.
If he was unaware that it is haraam or that she was menstruating, or he forgot, or the woman was forced, or the menses began during intercourse, then he does not have to offer expiation and there is no sin on him. End quote.
Since you did not know of the prohibition on having intercourse with a menstruating woman, there is no sin on you in sha Allaah, and you do not have to offer expiation.
But what every Muslim must do is strive to understand Islam and learn the rulings, morals and etiquette of sharee’ah, especially those that he needs for matters of worship, the rulings on marriage and buying and selling, and what he needs in his everyday life. He should not wait until he is about to do something and then go and ask or use the excuse of ignorance and lack of knowledge. There is the fear that the one who falls short in seeking essential Islamic knowledge may be sinning. The Prophet (peace and blessings of Allaah be upon him) said: “Seeking knowledge is a duty upon every Muslim.” Narrated by Ibn Maajah (224); classed as saheeh by al-Albaani inSaheeh Ibn Maajah.
And Allaah knows best.

Share

Menstruation and Post-Natal bleeding, - Dought& clear, - * She becomes dry then the white discharge appears one week later

Share

My monthly period used to be 6-7 days, and I would know that it had ended when I no longer saw any blood, because the white discharge usually did not come until a week or more later. Are my prayers and fasts acceptable?
My problem now is that my monthly period has become irregular in the last three months. Sometimes it is two days and sometimes it is 3 or 4 days. Now I do not know what I should do. How long should I wait to find out if I have become pure, because the white discharge, as I said, does not come until about a week later? Should I pray and fast? Please note that yesterday in Ramadaan I found some brown threads so I broke my fast. Should I delay ghusl until I see the white discharge, even though that may be a long time? Can I fast only, because it is not permissible to pray? Should I make up these days?.
Praise be to Allaah.
The end of the period (becoming pure) may be known by one of two signs:
(1) Cessation of bleeding, and dryness in the place, so that if a woman inserts a piece of cloth etc, it comes away clean with no trace of blood or yellowish or brownish discharge.
(2) Emission of the white discharge, but some women do not get this discharge.
What you have mentioned about your period usually being six or seven days, and that you become dry after that, is sufficient to rule that you have become pure from menses, and you do not have to wait for the white discharge.
Al-Nawawi (may Allaah have mercy on him) said: The sign that the menses has ended and the woman has become pure is when the bleeding and yellowish and brownish discharge stop. When that stops the woman becomes pure even if some white discharge comes out after that or not. End quote fromal-Majmoo’(2/562).
Secondly:
If your period comes for two or three or four days, then it stops and the place becomes completely dry, ten you have become pure and you have to fast and pray, and you should not wait for the white discharge.
But if the place is not dry, rather there is some yellowish or brownish discharge, then you should not be hasty; and wait until it becomes completely clean or the white discharge comes. Women used to send pieces of cotton with traces of yellow to ‘Aa’ishah (may Allaah be pleased with her), and she would say to them: Do not hasten until you see the white discharge, meaning purification from menses. Narrated by al-Bukhaari in a mu’allaq report.
Thirdly:
What you mention about the brownish threads is not regarded as menses if it appears before or after the usual period. But if it happens in connection with the bleeding, then it is regarded as menses, because of the hadeeth of Umm ‘Atiyyah (may Allaah be pleased with her) who said: We used not to regard brownish or yellowish discharge after purification (the end of menses) as anything that mattered. Narrated by al-Bukhaari (326) and Abu Dawood (307).
No differentiation is made between prayer and fasting with regard to a woman who is menstruating. Hence the Prophet (peace and blessings of Allaah be upon him) said of women: “Is it not the case that when she is menstruating she does not pray or fast?” Narrated by al-Bukhaari and Muslim.
It is haraam for a menstruating woman to pray and fast, and she has to make up the missed fasts but not the missed prayers. If these brownish threads came after the period ended, they are not of any significance and they do not mean that you should not pray and fast. But if they came before the tuhr (purification, end of the period) then they count as menses and it is haraam for you to pray and fast.
And Allaah knows best.

Share

Womens Work, - Dought & clear, - * She works for a company that is partly owned by two riba-based banks. Is her work haraam?

Share

I am single and work for a company that is owned by five different entities, among which are two riba-based banks they are: the Bank of Egypt, which hold 22.5% of the capital and the National Investment Bank, which holds 22.5% of the capital, in addition to a foreign (Chinese) company, which holds 10% of the capital, an Egyptian construction company, which holds 22.5% of the capital; and the Suez Canal Company, which holds 22.5% of the capital.
This company which was formed by the above-mentioned entities owns a piece of land and its role is to put in services such as drainage, electricity and water, then they divide it and sell it to investors, a transaction which is either immediate or in instalments, with annual fixed interest of 7%. Please note that these sales sometimes stop. My job in this company is in the secretarial department (administrative work). I used to spend and save from my salary during the period I worked in the company, which was five years, without knowing that this money might be dubious. These savings are in an Islamic bank. Is my work in this company whose earning are mixed halaal or haraam? What is the ruling on what I saved -- which is a large amount? How should I dispose of it?
Please advise me and save me from my confusion and torment.
Praise be to Allaah.
What seems to be the case is that it is permissible to work in this company so long as the work that you are doing is halaal. With regard to working in companies whose work is permissible, the ruling is different with regard to working in banks and other riba-based institutions. In the bank, the employee is sinning whether he is working as a clerk or witness or even as a guard, because the work is haraam in the first place, unlike if the bank has a share in part of the capital of a company whose work is permissible. In this case it depends on the nature of the company's work; for example, it is permissible to work with Jews, Christians and those who deal with riba, although it is makrooh.
Ibn Qudaamah al-Maqdisi (may Allah have mercy on him) said:
Ahmad said: A Muslim may enter into a partnership with a Jew or a Christian, but he should not let the Jew or the Christian be in charge of the financial affairs to the exclusion of the Muslim, because they may engage in riba. This is the view of al-Hasan and al-Thawri.
Al-Shaafa’i regarded such partnerships as makrooh in all cases. End quote.
Al-Mughni, 5/109
Ibn al-Qayyim (may Allah have mercy on him) said:
Iyaas ibn Mu‘awiyah said: If a Muslim goes into business with a Jew or a Christian, and the money is with the Muslim and he is the one who will do the buying and selling, there is nothing wrong with it, but he should not give it to the Jew or Christian to deal with it, because they deal with riba. End quote.
Ahkaam Ahl al-Dhimmah, 1/93
You will find more details on this issue in the answer to question number 48005, at the beginning of which we said:
If a person earns money in haraam ways such as riba, bribes, stealing and cheating, etc., and his wealth is a combination of halaal and haraam, then it is valid to do business with him, buying and selling and entering into partnerships, but it is makrooh. If it is known that the product in which the trade is to be done is haraam in and of itself, then it is not permissible to enter into a partnership with him or work with him in that business..
Based on that, the money that you are taking from this company (the salary) is halaal, in sha Allah, and there is nothing wrong with what you have spent or saved.
And Allah knows best.

Share

Womens Work, - Dought & clear, - * He owns an café in which men and women mix

Share

A man owns a high-quality café which has a mixed clientele of men and women. He feels uneasy because of this mixing and fears that the income from this café may come under the heading of things which are forbidden or are doubtful and therefore disallowed in sharee’ah, even though he has told his employees not to sell anything that is forbidden in sharee’ah, such as cigarettes, and he has forbidden his customers to do anything that goes against Islamic etiquette. We would like you to please shed some light on this issue by quoting some verses of Qur’aan and ahaadeeth of the Prophet (peace and blessings of Allaah be upon him), so that we may find some peace of mind and avoid falling into sin, and we may meet our Lord when He is pleased with us. We hope that the answer will be detailed.
Praise be to Allaah.
The owner of this café has done well by refusing to sell forbidden substances in his café, such as refusing to sell cigarettes and refusing to allow people to do things that go against Islamic etiquette. May Allaah reward him with good.
But it remains for him to forbid mixing, because of the evil and temptation that it involves. The Qur’aan and Sunnah indicate that mixing is haraam. For example:
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]
Ibn Katheer (may Allaah have mercy on him) said, commenting on this verse: i.e., just as it is forbidden for you to enter upon them, it is also forbidden for you to look at them at all; even if one of you has a need to ask them for anything, he should not look at them or ask of them except from behind a screen.
Al-Qurtubi (may Allaah have mercy on him) said: This verse indicates that Allaah has given permission to ask of them from behind a screen in the case of necessity, or when consulting them about some matter. This meaning includes all women, because the basic principle of sharee’ah is that the whole of a woman is ‘awrah.
And Allaah says (interpretation of the meaning):
“O wives of the Prophet! You are not like any other women. If you keep your duty (to Allaah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner”
[al-Ahzaab 33:32]
If there is this warning against being soft of speech lest the one in whose heart is a disease be moved with desire, then what about men sitting with women who are clothed yet naked, who go astray and lead others astray, chatting and laughing together, and looking at one another? What fitnah can be greater than that? What heart can remain free of sickness when this is the case?
The Prophet (peace and blessings of Allaah be upon him) took care to prevent men mixing with women even in the dearest spots on earth to Allaah, namely the mosques, when he separated the rows of men and women, and he stayed for a while after saying the salaam so that the women could depart, and he designated a door of the mosque specifically for women. The evidence for that is as flows:
1 – It was narrated that Umm Salamah (may Allaah be pleased with her) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) had said the salaam, the women would get up and leave when they had said the salaam, and he would stay for a while before getting up to leave. Ibn Shihaab said: I think – and Allaah knows best – that he stayed a while so that the women could disperse before the men got up to leave. Narrated by al-Bukhaari, no. 793.
2 – It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Why don’t we leave this door for the women?” Naafi’ said: Ibn ‘Umar never entered through that door until he died. Narrated by Abu Dawood, 462; classed as saheeh by al-Albaani inSaheeh Abi Dawood.
3 – It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “The best rows for men are the first ones and the worst are the last, and the best rows for women are the last ones and the worst are the first.” Narrated by Muslim, 664.
This is among the greatest evidence that Islam forbids mixing. The further away the men are from the women’s rows the better, and the further away the women are from the men’s rows the better.
If these precautions are to be taken in the mosque which is a pure place of worship, then taking them in other places is undoubtedly more important.
4 – It was narrated from Abu Usayd al-Ansaari that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, when he was outside the mosque and the men were mixing with the women in the road. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to the women: “Move aside, for you have no right to walk in the middle of the road; you should walk at the sides of the road.” Then a woman would walk so close to the walls that her garment would catch on the wall because she walked so close to it.” Narrated by Abu Dawood, 5272; classed as hasan by al-Albaani inSaheeh Abi Dawood.
For more details on the dangers of mixing, please see the answer to question no. 1200.
Since mixing is haraam, the owner of this café is committing sin by allowing it and refraining from denouncing it, and by helping these people to commit sin by providing a place for them where they can disobey Allaah.
What he has to do is to fear Allaah and not help to spread evil and corruption among the believers. He should be keen to make his food good (i.e., from halaal sources), for “every body that is nourished on haraam, the Fire is more befitting for it,” as the Prophet (peace and blessings of Allaah be upon him) said. Narrated by al-Tabaraani and Abu Na’eem from Abu Bakr; classed as saheeh by al-Albaani inSaheeh al-Jaami’, no. 4519.
Another version was narrated from Ka’b ibn ‘Ajrah: “No flesh grows that is nourished by haraam but the Fire is more befitting for it.”
If he can prevent mixing, then this is what he must do, or else he can restrict the café to men only. Otherwise he should look for other, permissible work. Whoever gives up a thing for the sake of Allaah, Allaah will compensate him with something better than it.
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine”
[al-Talaaq 65:2-3]
And Allaah knows best.

Share

Womens Work, - Dought & clear, - * Ruling on the salary of one who works in a mixed workplace

Share

It is well known that for a woman to work in companies where she will mix with non-mahram men is not permissible. What is the ruling on this woman's wealth: is it halaal or haraam? What is the ruling on accepting a gift from someone who works in such a workplace?.
Praise be to Allaah.
Firstly:
It is haraam for a woman to work in a mixed workplace, because of the evils and bad consequences that result from that. This has been discussed in the answers to questions no. 50398and 1200.
Secondly:
It is essential to differentiate between doing haraam work or working in a haraam job, and committing haraam actions whilst doing one’s job.
The first case includes working in riba-based banks, or dealing in alcohol, drugs and lottery tickets, and other haraam things. In this case, the money that comes from that job is haraam and he has to get rid of it by spending it on various charitable causes, as has been explained in the answer to question 78289.
The second case includes doing permissible work, in which case his wages or salary from this job are permissible and there is nothing wrong with it, but he is sinning if he falls into sins that may accompany that job, such as mixing, smoking and so on. But that does not make the money he earns haraam.
To sum up:
The money that this woman earns is not haraam just because her job involves mixing, unless the work of the company itself is haraam, such as if it is a company that sells tobacco or a riba-based bank and so on.
Hence there is nothing wrong with accepting an invitation from someone who works in such a company or accepting gifts from them or benefiting from their money, but it is essential to advise her about the issue of free mixing and tell her to try to avoid it, if that is possible, or else look for another place to work where there will be none of this free mixing.
Please note that if a person’s earnings are dubious or are a mixture of halaal and haraam, there is nothing wrong with eating his food or accepting gifts from him, as the Prophet (blessings and peace of Allah be upon him) used to eat the food of the Jews and accept gifts from them.
And Allah knows best.

Share