Ruling on preparing wine in the college of pharmacy and tasting it

I have a friend, he is a Pharmacy student, and one of their
requirements in a subject is to ferment wine and after several months
they will be tasting it to affirm the proper mixture.
We dont like to be cursed by the Prophet sallaAllahu alayhi wa sallam
as long as we are studying(5 months/1 semester), because one day is
not enough to prepare it, then they would be sinning for a long time.
According to what we read that the Prophet sallaAllahu alayhi wa
sallam cursed 10 kinds ofpeople associated with alcoholic beverages:
1. those who make it themselves
2. those who help make it
3. those who use it
4. those who carry it
5. those whom it is carried
6. those who give it to others
7. those who sell it
8. those who use the money made from it
9. those who purchase it
10. those from whom it is purchased
[Ibn Majah and At-tirmidhi]
What is the Ruling on making wine? and what are the necessary
actionsas a student, who were just sent by their parentsto study,
should they take when their Professor requires them to do such thing?
We really seek your advice and please give a clear evidence with
regard to this matter, for most of his Muslim classmates does not
really follow without proper evidence. May Allah guide them and In sha
Allah whatever may come unto us we will accept it, May Allah give us
strong eeman and taqwa.
Praise be to Allaah.
It is haraam to consume, carry, sell or buy alcohol,and ten types of
people are cursed with regard to it, as it says in the hadeeth
narrated by at-Tirmidhi (1295) and Abu Dawood (3674) fromAnas ibn
Maalik (may Allah be pleased with him), who said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) cursed ten with
regard to wine: the one who squeezes (the grapes etc), the one who
asks for it to be squeezed, theone who drinks it, the one who carries
it, the one to whom it is carried, the one who pours it, the one who
sells it and consumes its price, the one who buys it and the one for
whom it is bought.
Calssed assaheeh by al-Albaani in Saheeh at-Tirmidhi
It is not permissible to manufacture alcohol for drinking or for
medical purposes, because of thereport narrated by Abu Dawood (3874)
from Abu'd-Darda' (may Allah be pleased with him), who said: The
Messengerof Allah (blessings and peace of Allah be upon him) said:
"Allaah has sent down the disease and the remedy, and He has created
for every disease a remedy, so treat disease but do not treat it with
anything that is haraam."
Classed as saheeh by al-Albaani in Saheeh al-Jaami', 1762
Muslim (1984) narrated from Waa'il ibn Hijr (mayAllah be pleased with
him) that Taariq ibn Suwayd al-Ju'fi asked the Prophet (S) about
khamr, and he forbade him or expressed his disapproval of his making
it. He said: I only make it as a remedy. He said: "It is not a remedy,
but it is a disease."
This clearly indicates that it is haraam to use alcohol for medicinal
purposes and that it is not a remedy; rather it isa disease.
An-Nawawi said: This indicates that it is haraam to use and produce
alcohol, and it clearly indicates that it isnot a medicine, so it is
haraam to use it for medicinal purposes, because it is not a remedy,
so it is like consuming it for no reason. This is the correct view
according to our companions. End quote.
Ibn Mas'ood (may Allah be pleased with him) said: "Allah has not put
your healing in that which He has forbidden to you." It was also
mentioned by al-Bukhaari in a mu'allaqreport (5/2129)
If the alcohol is being made for drinking or to use as a remedy or as
part of a remedy, it is not permissible for the student to take part
in producing it, and he has to do announce his stance and show pride
in his religion, and refuse to participate in something that is
haraam.
If it is being produced inorder to find out the chemical properties of
alcohol, and what is produced will be destroyed and not drunkor put
into medicine, then it is permissible, but it is haraam to taste it;
tasting it should be left to non-Muslim colleagues.
Based on that, in order for the student to participate in this
production experiment, it is stipulated that the alcohol should be
destroyed and no one should be allowed to drink it or put it into
medicine. If these conditions are accepted, there is nothing wrong
with him participating; otherwise he should refrain from participating
even if thatwill lower his grade. All the Muslim students should
refuse to do that and ask the university toaccommodate their religious
needs.
And Allah knows best.

He studies in a mixed environment and when he interacts with his female classmate she doubts his actions

The learning environment am in forces me to be close to this
particular sister in islam. I treat her with all da respect a muslim
brother should give to a sister. However she doubts most of my actions
to her, and most of my favours to her, even though she acceptsthem
sometimes. please note that I dont do this very often or in a manner
that would suggest evil thoughts. This behaviour hurts me,considering
the fact thatI know I am very much sincere in all that I do to her and
I have no bad intentions. I always think of explaining this to her but
the only thingthat stops me from doing so is the hope thatmaybe by
enduring the pain to myself I'll have a better reward infront of Allah
in akhera, I haven'tfound another choice. Is there any or shuold I
stick to the one I have?.
Praise be to Allaah.
Free mixing in schools, universities and other places is haraam
because of the evils and negative consequences to which it leads. This
has been discussed previously in the answers to questions no. 1200 and
50398
The one who is faced with that and cannot find a school or university
that is not mixed has to fear Allah, lower his gaze, and keepaway from
women and talking to them, let alone making friends with them, except
for when there is a real need to talk to them, in which case he should
talk with them only as much as is necessary.
What appears to be the case from your question is that you are not
compelled to do these things, in addition to thedoubt that it causes
in this sister's mind. Hence what you have to do is give it up and
avoid this girl and others, and remember that if it werenot for the
need for education, it would not be permissible to you to remain in
this mixed environment.
If you can change to a study group other than the one in which this
sister is, then do that. If not, then refrain from these interactions
that are making her doubt you, and keep it to the minimum of
interaction between you.
We ask Allah to forgive you and to protect you from evils both
apparentand hidden.
And Allah knows best.

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Abdullah ibn Jahsh

Abdullah ibn Jahsh was a cousin of the Prophet and his sister, Zaynab
bint Jahsh, was a wife of the Prophet. He was the first to head a
group of Muslims on an expedition and so was the first to be called
"Amir al-Mumineen"-- Commander of the Believers.
Abdullah ibn Jahsh became a Muslim before the Prophet entered the
House of al-Arqam which became a meeting place, a school and a place
of refuge for the early Muslims. He was thus one of the first to
accept Islam.
When the Prophet gave permission for his Companions to emigrate to
Madinah to avoid further persecution from the Quraysh, Abdullah ibn
Jahsh was the second to leave, preceded only by Abu Salamah.
Emigratingwas not a new experience for Abdullah. He and some membersof
his immediate family had migrated before to Abyssinia. This time,
however, his migration was on a far bigger scale. His family and
relatives--men, women and children, migrated with him. In fact, his
whole clan had become Muslims and accompanied him.
There was an air of desolation asthey left Makkah. Their homes
appeared sad and depressed as if no one had lived there before. No
sound of conversation emanated from behind those silent walls.
Abdullah's clan were not long gone when the alerted Quraysh leaders
came out and made the rounds of the districts in Makkahto find out
which Muslims had left and who had remained. Among these leaders were
Abu Jahl and Utbah ibn Rabiah. Utah looked at the houses of the Banu
Jahsh through which the dusty winds were blowing. He banged on the
doors and shouted:
"The houses of the Banu Jahsh have become empty and are weeping for
its occupants.""Who were these people anyway," said Abu Jahl
derisively,"that houses should weep for them." He then laid claim to
the house of Abdullah ibn Jahsh. It was the most beautiful and
expensive of the houses. He began to dispose freely of its contents as
a king would share out his possessions .
Later, when Abdullah ibn Jahsh heard what Abu Jahl had done to his
house, he mentioned it to the Prophet, peace be upon him,who said:
"Aren't you satisfied, O Abdullah,with what God has given you instead,
a house in Paradise?"
"Yes, messenger of God," he replied, and became at peace with himself
and completely satisfied.
Abdullah ibn Jahsh had scarcely settled down in Madinah when he had to
undergo one of the most testing experiences. He had just begun to
taste something of the good and restful life under the sponsorship of
the Ansar--after going through persecution at the hands of the
Quraysh--when he had to be exposed to the severest test he had ever
known in his life and carry out the mostdifficult assignment since he
became a Muslim.
The Prophet, peace and blessings of God be on him, commissioned eight
of his Companions to carry out the first military assignment in Islam.
Among them were Abdullah ibn Jahsh and Sad ibn Abi Waqqas.
"I appoint as your Commander the one who can best bear hunger and
thirst," said the Prophet and gave the standard to Abdullah ibn Jahsh.
He was thus the first to be made amir over a contingent of believers.
The Prophet gave him precise instructions on the route he should take
on the expedition and gave him a letter. He commanded Abdullah to read
the letter only after two days' travel.
After the expedition had been on its way for two days, Abdullah looked
at the contents of the letter. It said, "When you have read this
letter, press on until you come to a place called Nakhlah between Taif
and Makkah. From there observe the Quraysh and gather whatever
information you can on them forus."
"At your command, O Prophet ofGod," exclaimed Abdullah as he finished
reading the letter. Then he spoke to his colleagues:
"The Prophet has commanded me to proceed to Nakhlah to observe the
Quraysh and gather information on them for him. Hehas also commanded
me not to go further with anyone of you who is against the purpose of
this expedition. So whoever desires martyrdom and is in total
agreement with this expedition can accompany me. Whoever is not in
agreement, may turn back without blame. "
"At your command, O messengerof Allah," they all responded."We shall
go with you, Abdullah,wherever the Prophet of God hascommanded."
The group continued until they reached Nakhlah and began to move along
the mountain passes seeking information on Quraysh movements. While
they were thus engaged, they saw in the distance a Quraysh caravan.
There were four men in the caravan--Amr ibn al-Hadrami, Hukm ibn
Kaysan, Uthman ibn Abdullah and his brother Mughirah. They were
carrying merchandise for the Quraysh--skins, raisins and other usual
Quraysh stock in trade.
The Sahabah conferred together.It was the last day of the sacred
months. "If we were to kill them," they agreed, "we would have killed
them in the inviolablemonths. To do so would be to violate the
sacredness of this month and expose ourselves to the wrath of all
Arabs. If we leave them alone for a day so that the month will be
completed, they would have entered the inviolable precincts of Makkah
and thus be secure from us."
They continued consulting until finally they agreed to pounce on the
caravan and take whatever merchandise they could as booty. Before
long, two of the men were captured and one waskilled; the fourth
escaped.
Abdullah ibn Jahsh and his men took the two prisoners and the caravan
on to Madinah. They went to the Prophet, peace be upon him, and
informed him about what they had done. The Prophet was greatly upset
and strongly condemned their action.
"By God, I did not command you to fight. I only commanded you to
gather information on the Quraysh and observe their movements." He
granted a reprieve to the two prisoners and he left the caravan and
did not take a single item from it.
Abdullah ibn Jahsh and his men then knew that they had fallen into
disgrace and felt certain that they were ruined because of their
disobeying the command of the Prophet. They began to feel the pressure
as their Muslim brothers censured them and avoided them whenever they
passed one another. And they would say,"These went against the command
of the Prophet."
Their discomfiture grew when they learnt that the Quraysh had taken
the incident as a means todiscredit the Prophet and denounce him among
the tribes.The Quraysh were saying:"Muhammad has defiled the sacred
month. He has shed blood in it, plundered wealth and captured men."
Imagine the extent of the sadness felt by Abdullah ibn Jahsh and his
men at what had happened, more so because of the acute embarrassment
they had caused the Prophet.
They were sorely tormented andthe agony weighed heavily on them. Then
came the good newsthat Allah--Glorified be He--was pleased with what
they had done and had sent down revelation to His Prophet about this
matter. Imagine their happiness! People came and embraced them,
congratulating them on the good news and reciting to them what had
been revealed in the glorious Quran about their action.
"They ask you about fighting in the sacred month. Say: Fighting
therein is an enormity as well as preventing (people) from the path of
God and disbelief in Him.Expelling people from the Masjidal Haram is a
greater sin in the eyes of God. Moreover, persecution is greater than
killing." (Surah al-Baqarah 2: 212).
When these blessed verses were revealed, the Prophet's mind was eased.
He took the caravan and ransomed the prisoners. He became pleased with
Abdullah ibn Jahsh and his men. Their expedition was certainly a
majorevent in the early life of the Muslim community . . .
The Battle of Badr followed. Abdullah ibn Jahsh fought in it and was
put to a great test, but a test to which his faith was equal.
Then came the Battle of Uhud. There is an unforgettable story
involving Abdullah ibn Jahsh andhis friend Sad ibn Abi Waqqas
concerning an incident that tookplace during the Battle of Uhud. Let
us leave Sad to tell the story:
During the battle, Abdullah cameto me and said, "Aren't you making a
dua to God?'
"Yes," said I. So we moved aside and I prayed, "O Lord, when I meet
the enemy, let me meet a man of enormous strength and fury. Then grant
me victory over him that I might kill him and acquire spoils from
him." To thismy prayer, Abdullah said Ameen and then he prayed:
"Let me meet a man of great standing and enormous fury. I shall fight
him for Your sake, O Lord, and he shall fight me. He shall take me and
cut off my nose and ears and when I meet You on the morrow You will
say,"For what were your nose and ear cut off?" And I would reply,"For
Your sake and for the sake of Your Prophet." And then You would say,
"You have spoken thetruth . . ." Sad continues the story:
The prayer of Abdullah ibn Jahsh was better than mine. I saw himat the
end of the day. He was killed and mutilated and in fact his nose and
his ear were hung on a tree with a thread. God responded to the prayer
of Abdullah ibn Jahsh and blessed him with martyrdom as He blessed his
uncle, the Leader of Martyrs, Hamzah ibn Abdulmuttalib. The noble
Prophet buried them together ina single grave. His pure tears watered
the earth anointed withthe fragrance of martyrdom.

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Friday Prayers - - There is no stipulation that Jumu‘ah prayer should be offered in a masjid or jaami‘

There is no stipulation that Jumu'ah prayer should be offered in a
masjid or jaami'
-
One of my acquaintence comented that, Juma is only valid in a place
where all five daily prayers are being offered in congregation.
Praise be to Allaah.
There is no stipulation that Jumu'ah prayer should be offered in a
masjid or jaami' according to the majority of fuqaha' of the Hanafi,
Shaafa'i and Hanbali madhhabs, unlike the Maalikis.
It says in al-Bahr al-Raa'iq (2/162), which is a Hanafi book: The
words "and general permission" mean: The condition of it being valid
is that it should be done in the usual manner. So, for example,if a
ruler were to close the gates of the fortress and lead his family and
troops in offering Jumu'ah prayer, that is not valid. This is what it
says in al-Khulaasah. In al-Muheet it says that if he opens the gate
of his palace and gives the people permission to enter, it is valid
althoughit is makrooh, because he did not fulfil the rightof the
Jaami' mosque. End quote.
It says in Tarh al-Tathreeb (3/190): Our view (i.e., the Shaafa'i
madhhab) is that establishing Jumu'ah is not only to be done in the
mosque; rather it may be performed in an ordinary building. If they do
it in a place other than a mosque, the one who enters that place
should not pray during the khutbah, because there is no "greeting"
(2-rak'ah prayer upon entering) for it. End quote.
It says in al-Insaaf (2/378), which is a Hanbali book: With regard to
the words "it is permissible to performit in various buildings or
buildings that are on theedge of the wilderness", this is the view of
our madhhab and it is the view of most of the scholars of the madhhab,
many of whom stated it definitively. And it was said that it is not
permissible to perform itanywhere except in the jaami'. End quote.
With regard to the Maalikis, they stipulated that it must be performed
in the jaami', as stated above.
Khaleel al-Maaliki said concerning the conditions of Jumu'ah: [It
should be] in a jaami' that is built separately.
In al-Taaj wa'l-Ikleel (2/520) it says: "In the jaami'." Ibn Basheer
said: The jaami ' is one of the conditions of offering this prayer.
Ibn Rushd said: It is not validto establish Jumu'ah except in a
designated mosque. Al-Baaji said: One of the conditions is a mosque
that is built specifically for that purpose in the usual style of
mosques. End quote.
To sum up:
Jumu'ah prayer in the place mentioned is valid according to the
majority of scholars, if it is not possible to allocate a specific
place for the Muslims to pray and if they cannot go to the nearest
mosque or Islamic centre in which Jumu'ah prayer is offered.
And Allah knows best.

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