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*1) Is it permissible for him to go for ‘umrah when there is an unsettled dispute between him and his friend?
Me and my friend had adeal ive done my promiseand i waited him to do his but he hasn't becouse of that we shouted together the peopel who knew that told him to do the deal .knaw we doesn't talk .i need to mak umrah can i do it with out sorting that problem with him-
Praise be to Allah.
Firstly:
It is not permissible for a Muslim to shun his brother for more than three days, and the better of them is the one who is first to reconcile and forgive. Imam Ahmad (15824) narrated from Hishaam ibn ‘Aamir that he said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “It is not permissible for a Muslim to shun a fellow Muslim for more than three days, for they are both in the wrong so long as they are shunning one another. Whichever of them is the first one to (take the initiative and) seek reconciliation, his taking the initiative will be an expiation for him. If he greets him first and the other one does not accept (his initiative) and respond to his greeting, the angels will respond to him and the Shaytaan will respond to the other one. And if they die without resolving their dispute, neither of them will ever enter Paradise.”
Classed as saheeh by al-Albaani inSaheeh at-Targheeb(2759)
Secondly:
The differences and arguments that usually arise between partners or friends cannot be resolved by fighting and cutting off ties; rather they are to be resolved through the intervention of good people who strive to reconcile between them and restore rights to those to whom they belong. Allah, may He be exalted, says (interpretation of the meaning):
“There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allah’s Cause), or Ma‘roof (Islamic Monotheism and all the good and righteous deeds which Allah has ordained), or conciliation between mankind, and he who does this, seeking the good Pleasure of Allah, We shall give him a great reward”
[an-Nisa’ 4:114].
If it becomes clear that one of them is the transgressor and wrongdoer, and is persisting in that, and the other one cannot take back his rights from him, then the one who is in the right has the choice between forgiving him – and forgiving him is preferable – or claiming redress for that wrong on the Day of Judgement.
But it is not permissible to sever ties between them for more than three days under any circumstances.
At the very least one of them must greet the other with salaam if they meet, because the greeting puts an end to shunning and avoids incurring the burden of sin. Please see the answer to question no. 98636
Thirdly:
If you are the one who was wronged, you should try to resolve the dispute that occurred between you and your friend before you go for ‘umrah, and you should ask him to refer the issue to an intermediary to resolve the issue on the basis of Islamic teachings. If he agrees to that, all well and good, otherwise the minimum that there should be between you is exchange of greetings (salaam).
The scholars of the Standing Committee said:
What is required of the Muslim, if there is resentment between him and his brother, is that he should go to him, greet him with salaam, and speak kindly to him in hopes of bringing about a reconciliation, because in doing so there is a great deal of reward and avoidance of sin.
End quote fromFataawa al-Lajnah ad-Daa’imah(26/128)
Muslim (2565) narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The gates of Paradise are opened on Mondays and Thursdays, and every slave who does not associate anything with Allah is forgiven, except a man between whom and his brother is some grudge. It is said: Wait for these two until they reconcile, wait for these two until they reconcile, wait for these two until they reconcile.”
Ibn ‘Uthaymeen (may Allah have mercy on him) said:
That is: the Lord, may He be glorified and exalted, will not look at your deeds on Mondays and Thursdays if there is a grudge between you and your brother.
End quote fromash-Sharh al-Mumti‘(5/206)
Undoubtedly you want to go for ‘umrah and perform it in the manner prescribed in Islam, and ask Allah to accept it from you and to forgive you your sins, but your forsaking your brother and not reconciling with him will prevent your deeds from being accepted and will bar the way to forgiveness. So you must hasten to reconcile with him before you go for ‘umrah.
Ibn ‘Uthaymeen said:
The individual must hasten to resolve grudges and put an end to enmity and resentment between him and his brothers, to the extent that even if he sees in himself some reluctance to try to resolve the issue, and he finds it burdensome, he must be patient and seek reward with Allah, for the consequences of doing so will be very good. When a person understands what there is in an action of goodness and reward, it becomes easy for him, and if he understands the warning against not doing it, it will become easy for him to do it. If he is not able to go to that person and say: We have to reconcile and resolve the enmity and resentment between us, then he can ask a trustworthy man who is respected by both parties to intervene, and go to him and say: I see that there is such and such between you and So-and-so; if you reconcile and resolve the enmity and resentment between you, that will be a very good thing.
End quote fromSharh Riyadh as-Saaliheen(p. 1828)
We give you the glad tidings of the words of the Prophet (blessings and peace of Allah be upon him): “The better of them is the first to greet the other with salaam” Narrated by al-Bukhaari (6077) and Muslim (2560). He (blessings and peace of Allah be upon him) also said: “The one who is closest to Allah is the one who initiates the greeting of salaam.” Narrated by Abu Dawood (5197); classed as saheeh by al-Albaani inSaheeh Abi Dawood.
So go to him and greet him with salaam, and – in sha Allah – you will be better than him and closer to Allah then him. Then go for your ‘umrah and ask Allah to reconcile between you and restore your rights to you.
If you do not do that, and you continue shunning him, then you go for ‘umrah, if you perform it in the manner prescribed, then it will be valid, but there is the fear that you may miss out on a great deal of goodness or forgiveness because of shunning a Muslim. The entire matter is subject to the will of Allah, so strive to attain that which is with Him by obeying Him, may He be glorified.
And Allah knows best.
*2) A servant is not getting her salary or foodI work as a servant for an Arab family, and for three months, since I started work and up till now, I have not received my wages, and I feel too shy to ask for them. Sometimes I feel brave and I ask them for my wages, and they tell me that they will give them to me, but I do not see anything. Is it part of Islam to delay wages? What is the ruling on this attitude? There is another matter: the family for whom I work are Muslims, but they do not give me any food; it is as if I am not present with them. When food is cooked, they eat it all, and if there is anything left over, they order me to put it in the fridge. Sometimes they give me something, and as I am in need of nourishment, I might eat a handful, and I might drink some juice, enough to make me able to move. It is what I am doing right or wrong?
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Praise be to Allah.
Respected sister
We are grieved by your suffering and by the hardship and difficulties that you are encountering in your work and your life with your employers. As you asked about Islam in this situation that you are suffering, what does any of that treatment have to do with Islam? What kind of Islam is there when the employer eats his fill and the servant goes hungry?
Indeed, what kind of Islam is there when a person eats his fill and his neighbour goes hungry?
Indeed, what kind of Islam is there when a person eats his fill and his mount on which he works and the pets in his house go hungry, and he does not feed them?
The Messenger of Allah (blessings and peace of Allah be upon him) said: “Feed them from what you eat, and clothe them from what you wear.” Narrated by Muslim, 3007.
He also said: “A slave is entitled to his food and clothing, and he should not be burdened except with that which he can bear.”
Narrated by Muslim, 1662
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “If the servant of one of you prepares his food, let him make him sit down and eat with him, and if he does not do that, then let him take a morsel; he should hand it to him.”
Narrated by Imam Ahmad in hisMusnad, 12/292, no. 7338. The commentators said: Its isnaad is saheeh according to the conditions of the two shaykhs (al-Bukhaari and Muslim).
Our advice to you is not to remain silent about your wrongful treatment, and to ask for your wages openly and clearly; when doing that, you should use words that are gentle and polite. What this family is doing of delaying your wages and depriving you of food is the worst and most reprehensible type of mistreatment, in which a rich person takes advantage of a poor worker and delays giving him his wages and his dues for the longest possible time for no reason but heedlessness or for the deliberate purpose of causing harm.
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Allah, may He be exalted, says: ‘There are three whose opponent I shall be on the Day of Resurrection … [One of whom is] a man who hired a worker and availed himself of his labour to the fullest extent, but did not give him his wages.’” Narrated by al-Bukhaari, 2270.
It was narrated from Abu Hurayrah (may Allah be pleased with him) from the Prophet (blessings and peace of Allah be upon him), that he said: “The Muslim is the brother of his fellow-Muslim. He does not wrong him, let him down or despise him.”
Narrated by Muslim in hisSaheeh, 2564.
Woe to those tyrannical people who exploit others and consume their wealth unlawfully, when what they should do is treat them kindly and be generous towards them over and above what they give them as wages, in order to help them bear the costs of living in this world, and not merely give them their rights.
So what do you think if they transgress against those rights and dues, and consume them, or delay them with no justification? Allah, may He be glorified and exalted, says (interpretation of the meaning):
“And those who, when an oppressive wrong is done to them, they take revenge.
The recompense for an evil is an evil like thereof, but whoever forgives and makes reconciliation, his reward is due from Allah. Verily, He likes not the Zalimoon (oppressors, polytheists, and wrong-doers, etc.).
And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them.
The way (of blame) is only against those who oppress men and wrongly rebel in the earth, for such there will be a painful torment.
And verily, whosoever shows patience and forgives that would truly be from the things recommended by Allah.”
[ash-Shoora 42:39-43].
If the contract under which you are working stipulates that the cost of your food is to be borne by the people for whom you are working, or if the general custom dictates that, in that case there is no blame on you for what you eat or drink without the knowledge of the family for whom you are working, because that is your right as agreed upon with them.
But if the contract states that you are to bear the costs of your food and drink, or this is the general custom, then the basic principle is that you should supply your food at your own expense.
In the event that you do not receive your wages or they are delayed, it is permissible for you to eat (from their food) on a reasonable basis, in order to meet your needs if you do not have any money with which you can buy food.
And Allah knows best.
I work as a servant for an Arab family, and for three months, since I started work and up till now, I have not received my wages, and I feel too shy to ask for them. Sometimes I feel brave and I ask them for my wages, and they tell me that they will give them to me, but I do not see anything. Is it part of Islam to delay wages? What is the ruling on this attitude? There is another matter: the family for whom I work are Muslims, but they do not give me any food; it is as if I am not present with them. When food is cooked, they eat it all, and if there is anything left over, they order me to put it in the fridge. Sometimes they give me something, and as I am in need of nourishment, I might eat a handful, and I might drink some juice, enough to make me able to move. It is what I am doing right or wrong?-
Praise be to Allah.
Respected sister
We are grieved by your suffering and by the hardship and difficulties that you are encountering in your work and your life with your employers. As you asked about Islam in this situation that you are suffering, what does any of that treatment have to do with Islam? What kind of Islam is there when the employer eats his fill and the servant goes hungry?
Indeed, what kind of Islam is there when a person eats his fill and his neighbour goes hungry?
Indeed, what kind of Islam is there when a person eats his fill and his mount on which he works and the pets in his house go hungry, and he does not feed them?
The Messenger of Allah (blessings and peace of Allah be upon him) said: “Feed them from what you eat, and clothe them from what you wear.” Narrated by Muslim, 3007.
He also said: “A slave is entitled to his food and clothing, and he should not be burdened except with that which he can bear.”
Narrated by Muslim, 1662
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “If the servant of one of you prepares his food, let him make him sit down and eat with him, and if he does not do that, then let him take a morsel; he should hand it to him.”
Narrated by Imam Ahmad in hisMusnad, 12/292, no. 7338. The commentators said: Its isnaad is saheeh according to the conditions of the two shaykhs (al-Bukhaari and Muslim).
Our advice to you is not to remain silent about your wrongful treatment, and to ask for your wages openly and clearly; when doing that, you should use words that are gentle and polite. What this family is doing of delaying your wages and depriving you of food is the worst and most reprehensible type of mistreatment, in which a rich person takes advantage of a poor worker and delays giving him his wages and his dues for the longest possible time for no reason but heedlessness or for the deliberate purpose of causing harm.
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Allah, may He be exalted, says: ‘There are three whose opponent I shall be on the Day of Resurrection … [One of whom is] a man who hired a worker and availed himself of his labour to the fullest extent, but did not give him his wages.’” Narrated by al-Bukhaari, 2270.
It was narrated from Abu Hurayrah (may Allah be pleased with him) from the Prophet (blessings and peace of Allah be upon him), that he said: “The Muslim is the brother of his fellow-Muslim. He does not wrong him, let him down or despise him.”
Narrated by Muslim in hisSaheeh, 2564.
Woe to those tyrannical people who exploit others and consume their wealth unlawfully, when what they should do is treat them kindly and be generous towards them over and above what they give them as wages, in order to help them bear the costs of living in this world, and not merely give them their rights.
So what do you think if they transgress against those rights and dues, and consume them, or delay them with no justification? Allah, may He be glorified and exalted, says (interpretation of the meaning):
“And those who, when an oppressive wrong is done to them, they take revenge.
The recompense for an evil is an evil like thereof, but whoever forgives and makes reconciliation, his reward is due from Allah. Verily, He likes not the Zalimoon (oppressors, polytheists, and wrong-doers, etc.).
And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them.
The way (of blame) is only against those who oppress men and wrongly rebel in the earth, for such there will be a painful torment.
And verily, whosoever shows patience and forgives that would truly be from the things recommended by Allah.”
[ash-Shoora 42:39-43].
If the contract under which you are working stipulates that the cost of your food is to be borne by the people for whom you are working, or if the general custom dictates that, in that case there is no blame on you for what you eat or drink without the knowledge of the family for whom you are working, because that is your right as agreed upon with them.
But if the contract states that you are to bear the costs of your food and drink, or this is the general custom, then the basic principle is that you should supply your food at your own expense.
In the event that you do not receive your wages or they are delayed, it is permissible for you to eat (from their food) on a reasonable basis, in order to meet your needs if you do not have any money with which you can buy food.
And Allah knows best.
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