Maintaining the ties of kinship

Verses of the Noble Quran and various Hadeeth of the Prophet,, call
strongly for the upholding of kinship ties and encourage this by
offering worldly and religious rewards.
There is no doubt that a society whose members maintain family
relations and treat each other mercifully forms an invincible fortand
a fortified castle. It produces close-knit families and a solid social
structure that provides the world with leaders, instructors, thinkers,
teachers, callers and reformers, who carry the torches of guidance to
their nation and all of humanity.
This article focuses on upholding good relations with kindred, which
is among the greatest and noblest morals.
Definition
Kinship ties refer to a person's bond with his paternal and maternal
relatives; and, maintaining them implies being good and kind to one's
relations in both words and deeds. This includes visiting them, asking
after them, supporting the needyamong them and helping them with their
affairs.
There are many virtues of upholding kinship ties, as doing so is:
1-A sign of faith: Abu Hurayrahnarrated that the Prophet,,
said:"Whoever believes in Allaah and the Last Day should behospitable
to his guest; and whoever believes in Allaah and the Last Day should
maintain his kinship ties; and whoever believes in Allaah and the Last
Day, should speak well or remain silent."[Al-Bukhaari] In this
Hadeeth, the Prophet,, referred to three things that make people
cooperate with and love each other: extending a warm welcome to
visitors, preserving the ties of kindred andusing kind words. In fact,
he,, established a connection between these qualities and faith, in
effect, saying that anyone who believes in Allaah The Almighty and the
Last Day does not sever his kinship ties; and, that is because
maintaining kinship ties is a sign of faith.
2-A cause for increased blessings in one's provisions and age: All
people want to have a luxurious and prolonged life, because the desire
for possessions and life aretwo basic instincts in every human being.
Therefore, whoever wants to achieve this should have good relations
with his or her family, as Anasnarrated that the Prophet,,
said:"Whoever loves to be granted ample provisions and a long life,
should maintain good ties with his or her relatives."[Al-Bukhaari]. In
a different wording, 'Alirelated that the Prophet,, added that if such
aman also"desires to be [..] protected against an evil end [of life],
let him fear Allaah The Almighty and maintain good ties with his
relatives."[Al-Bazzaar and Al-Haakim]
3-A reason for Allaah The Almighty to also maintain ties with a
servant and honor him or her: 'Aa'ishahrelated that the Prophet,,
said:"The womb [i.e., ties of kinship] is suspended from the throne
[of Allaah The Almighty], saying: Whoever preserves me, Allaah will
uphold ties with him [or her] and he who severs me, Allaah willsever
the bond with him."[Muslim] Allaah The Almighty positively responds to
this plea, thereby treating with kindness those who keep good
relations with family and cutting off those who do not. And,
certainly, it would be horrible for a weak, helpless slave if Allaah
The Almighty severed ties with him.
4-A factor that enables one to be admitted to Paradise: The Prophet,,
said:"O people exchange greetings (i.e., say: 'As-salaamu 'Alaykum'
(peace be on you) to one another), feed people, maintain kinship ties
and pray at night when others are asleep, so that you may enter
Paradise in peace."[Ahmad, At-Tirmithi and ibn Maajah]
Maintaining ties of kinship does not mean visiting, helping or serving
one's relatives in return for similar deeds on their part. True
upholding of family relations is to do so with those kith and kin who
sever their bondwith us. Thus, it refers to visiting relatives who do
not visit us, and being good to those who wrong us. 'Abdullaah ibn
'Amr ibn Al-'Aasnarrates that the Prophet,, said:"A man who perfectly
maintains the ties of kinship is not he who recompenses the good done
to him by his relatives; rather, he is the one who is on agreeable
terms with those kin who have severed [their] bond with
him."[Al-Bukhaari]
In another Hadeeth on the authority of Abu Hurayrahit was mentioned
that a man came to the Prophet,, and said:"I have relatives whom I
maintain ties with, but they cut me off, and I treat them kindly, but
they deal badly with me. I am gentle with them, but they are harsh to
me.''The Messenger of Allaah,, replied:"If you are as you say, it is
as if you are feeding them hot ashes; you will have a supporter from
Allaah against them, as longas you continue to act the way you
are."[Muslim]
Imaam An-Nawawisaid:"Hotashes are used as a metaphor to demonstrate
that such relatives bear as much guilt as the pain and agony
experienced by the person who eats them. As for theone who treats such
relatives kindly, there is no argument against him, rather they are
the ones who commit a grievous sin by mistreating and harming him."
Moreover, this Hadeeth is a consolation for the many who are afflicted
with rude relatives; in their repayment of evil with good and the
former's meeting their wickedness with goodness, it is evident that it
is only the latter who are the real losers.

The ethical framework for a Muslim investor

Money, money, money. Doesn't it make your head spin sometimes?Think of
all the things you can do if you just had a little more…
Unfortunately, this compelling greed and need sometimes drivesus to
make financially unsound decisions, and worse still, even un-Islamic
ones. The following article outlines various aspects ofIslamic
financial dealings, from paying the one you hire to what not to pay
when you owe someone. There are so many evidences with regard to
Islamic finance that they cannot and must not be ignored. If you ever
intend to spend another dollar, you must read on.
The Hirer and the Laborer
Nothing bonds employees to their place of work more than the
fulfillment of their contractual rights, including receiving their
wages on time – such treatment fosters loyalty and a sense of
belonging as well as financial security for themselves and their
family. The Prophetsaid: "Give the laborer his wages before his sweat
dries away." [Ibn Maajah]. Hegave a stern warning to those who do not
meet their obligations by saying:"Allaah Almighty Said (what means):
'I will be an opponent to three types of people on the Day of
Resurrection: one who makes a covenant in My name, but proves
treacherous; one who sells a free person and eats his price and onewho
employs a laborer and takes full work from him, but does not pay him
for his labor.'"[Al-Bukhaari].
Our Wealth and Charity
However, the highest among the list of financial obligations is thatof
our obligation toward our Creator. The rich begin to fulfill this
obligation by giving Zakaah to the poor and they continue the
fulfillment by giving charitable donations whenever needed. Fulfilling
one's obligationtowards Allaah purifies the capital from inadvertent
errors and suspicion, as well as purifies the soul from stinginess and
selfishness.
Charity does not eat away capital,rather it increases it. On the
otherhand, withholding Zakaah is a direct reason for bankruptcy. When
people withhold Zakaah, Allaah withholds rain from them and if it were
not for the sake of preserving cattle and wildlife, therain would
cease altogether. Evidence abounds on these issuesfrom both the Quran
and Sunnah.
Allaah Says (what means):"… Andthose who hoard gold and silver and
spend it not in the way of Allaah – give them tidings of a painful
punishment. The Day when it (the gold and silver whose Zakaah was not
paid) will be heated in the Hellfire and seared therewith will be
their foreheads, their flanks and their backs, (it will be said),
'This is what you hoarded for yourselves,so taste what you used to
hoard.'"[Quran 9:34-35].
Allaah also Says (what means):"And those within whose wealth is a
known right (Zakaah). For thepetitioner and the deprived."[Quran
70:24-24].
And in another verse, Allaah Says (what means):"Take, (O Muhammad),
from their wealth a charity by which you purify them and cause them
increase, and invoke (Allaah's blessings) upon them. Indeed, your
invocations are reassurance for them. And Allaah is Hearing and
Knowing."[Quran 9:103].
The Prophetsaid:"No owner of treasure who does not pay Zakaah (would
be spared) but (his hoard) would be heated in the Hellfire. These
would be made into plates and with these, his sides and his forehead
would be cauterized till Allaah pronounces judgment among Hisservants
during a Day, the extent of which would be fifty thousand years. He
would then see his path, leading either to Paradise or to
Hellfire…"[Muslim].
One has only to regard the effect that Zakaah has on society to
recognize its importance. The money is paid by the rich in orderto
fulfill their obligation towards Allaah, and then used by the poorto
relieve their suffering. In a society where giving and receiving are
carried out in good faith, the poor live peacefully with the rich in a
flourishing and stable solidarity. The Prophetgave an example of this
society by saying:"When the Ash'arites run short of provisions in the
campaigns or run short of food for their children in Al-Madeenah, they
collect whatever is with them in a cloth and then partake equally from
one vessel. They are from me and I am from them."[Al-Bukhaari].
Avoiding Ribaa (Interest)
A careful analysis of the history ofcivilizations reveals a common
root to all turmoil and political unrest – and that root is usury.
This is the reason why Islam tookan extremely firm stand on the issue
of interest.
Muslim investors should be extremely careful to avoid engaging in
transactions involving interest or in any transaction involving
interest masquerading as a seemingly lawful transaction.
Allaah forbade interest and threatened those who take it with severe
punishment, when He Says (what means):
"Those who consume interest cannot stand (on the Day of Resurrection)
except as one stands who is being beaten by Satan into insanity. That
is because they say: 'Trade is (just) like interest.' But Allaah has
permitted trade and has forbidden interest. So whoever has received an
admonition from his Lord and desists may have what is past, and his
affair rests with Allaah. But whoever returns (to dealing in interest
or usury) – those are the companions of the Fire; they will abide
eternally therein. Allaah destroys interest and gives increase for
charities. And Allaah does not like every sinning disbeliever."[Quran
2:275-276].
Allaah Almighty declared war against those who take interest and
encouraged lenders to be patient with borrowers to the point of
absolving them from all, or part, of the loan in the following verse,
when He Says (what means):
"O you who have believed, fear Allaah and give up what remains (due
to you) of interest, if you should be believers. And if you donot,
then be informed of a war (against you) from Allaah and His Messenger.
But if you repent, youmay have your capital – (thus) you do no wrong,
nor are you wronged. And if someone is in hardship, then (let there
be) postponement until (a time of) ease. But if you give (from your
right as) charity, then it is better for you, if you only knew."[Quran
2:278-281]
Islam's ruling on taking interest is very straightforward and severe.
It is considered to be one of the seven mortal sins. The
Prophetsaid:"Avoid the seven great destructive sins." Thepeople
inquired: 'O Allaah's Messenger! What are they?' He said: 'To join
others in worship along with Allaah, to practice sorcery, to take the
life which Allaah has forbidden except for a just cause (according to
Islamic law), to eat up Ribaa (usury), to eat up an orphan's wealth,
to show one's back to the enemy and fleeing from the battlefield at
the time of fighting; and to accuse chaste women, who do not have any
unchaste thoughts and are good believers.'"[Al-Bukhaari].
The Prophetwent on to cursethe taker of interest, its payer and also
the one who records it, including the two witnesses. Hesaid:"They are
all equal."[Muslim].
The Prophetfurther said:"This night I dreamt that two men came and
took me to a holy land whence we proceeded on tillwe reached a river
of blood, where a man was standing, and on its bank was standing
anotherman with stones in his hands. The man in the middle of the
river tried to come out, but the other threw a stone in his mouthand
forced him to go back to his original place. So, whenever he tried to
come out, the other man would throw a stone in his mouth and force him
to go back to his former place. I asked: 'Whois this?' I was told:
'The person inthe river used to eat Ribaa.'"[Al-Bukhaari].

Dought & clear - Fasting on the day of doubt .

On the night of the thirtieth of Sha'ban we went out to sight the
crescent, but the weather was cloudy so we could not see it. Should we
fast the thirtieth day of Sha'baan, because it is a day concerning
which there is some doubt?.
Praise be to Allaah.
This is what is called the "day of doubt", because there is doubt
concerning it – is it the last day of Sha'baan or the first day of
Ramadaan? Fasting on this day is haraam because the Prophet (peace and
blessings of Allaah be upon him) said, "Fast when you see the new moon
and break your fast when you see the new moon, and if you are not
sure, then complete the number of Sha'baan as thirty days." (Narrated
by al-Bukhaari, 1909).
'Ammaar ibn Yaasir said: "Whoever fasts on the day concerning which
there is doubt has disobeyed Abu'l-Qaasim (peace and blessings of
Allaah be upon him)." This was narrated by al-Tirmidhi and classed as
saheeh by al-Albaani in Saheeh al-Tirmidhi, 553.
Al-Haafiz ibn Hajar said: "It was understood from this that it is
haraam to fast the day of doubt, because the Sahaabah would not say
such a thing based on personal opinion, so a report suchas this has
the same status as a marfoo' hadeeth.
The scholars of the Standing Committee saidconcerning the day of
doubt, "The Sunnah indicates that it is haraam to fast this day."
(Fataawa al-Lajnah, 10/117)
Shaykh Muhammad ibn 'Uthaymeen (may Allaah have mercy on him)
said,after mentioning the difference of opinion concerning the ruling
onfasting the day of doubt:"The most correct of these views is that it
is haraam, but if it is proven to the ruler that it is obligatory to
fast this day and he commands the people tofast, then no one should go
against his opinion, and that means that no one should show that heis
not fasting on that day, rather a person (who has a different opinion)
may not fast, but he should do so secretly."
Al-Sharh al-Mumti', 6/318.

Dought & clear - The heirs do not have the right to take back from their sister’s children a gift that she received from them withtheir consent, then her children inherited it.

My Grandfather wrote a will giving 1/4 of his Land to my Mother and
the rest to be shared egually amongst 7 Children and the Wife.They
agreed to it and it was implemented some 14 years back. My brother and
I inherited from our Deceased Mother 11 years ago. Now Our uncles and
aunts want to contest the Will which they already accepted to whilst
we have built a 2 storey building on some part of our mothers portion.
Is it possible to cancel the inheritance when we go to the law courts
according to islamic Law ?
Praise be to Allah.
Firstly:
The will that your grandfather made to his daughter, who is your
mother, is not permissible according tosharee'ah, because it is
abequest to an heir. But ifthe other heirs agree to it, they have the
right to do so and it becomes valid to allow the bequest.
See question no. 174421
Secondly:
If the one to whom the bequest was made died before the one who made
the bequest, then that bequest becomes invalid.
It says in al-Mawsoo'ah al-Fiqhiyyah (43/273):
The bequest becomes invalid if the named beneficiary dies before the
one who made the bequest, according to the consensus of the fuqaha',
whether the one who made the bequest was aware of his death or not,
because the bequest only becomes binding with the death of the one
making the bequest and the acceptance of the beneficiary. End quote.
But if the one who madethe bequest [your grandfather] died when the
beneficiary [your mother] was still alive, and the heirs all agreed to
that bequest after their right to the wealth was confirmed, i.e.,
afterthe death of the one who made the bequest, and your mother took
possession of that land based on their approval of the bequest, then
your maternal uncles and aunts have no right to take it back after
having agreed to it, whether that was beforethe death of the
beneficiary [your mother] or after her death, and whether that was
before you disposedof this land or afterwards, because their agreement
to the execution of the bequestmeant that they gave up their rights to
what was given to your mother. When the recipient has taken possession
of the gift, the giver has no right to take it back after that.
And Allah knows best.