Praying behind someonewho writes amulets.

Is it permissible to pray behind an imam who writes amulets, which
some people believe give protection against witchcraft and the evil
eye? If it is not permissible, what shouldwe do? Please note that we
live in a village where there is only one mosque, in which the prayers
led by this imam.
Praise be to Allaah.
Firstly:
It is not permissible to wear amulets, even if they contain words
fromthe Holy Qur'an, because of the general meaning of the words of
the Prophet (blessings and peace of Allah be upon him): "Whoever wears
an amulet, may Allaah never fulfil his wish and whoever wears a
seashell, may Allaah never protect him from what he fears." Narratedby
Ahmad (17440); classed as hasan by Shu'ayb al-Arna'oot in Tahqeeq
al-Musnad.
And he (blessings and peace of Allah be upon him) said: "Whoever wears
an amulet has committed shirk (i.e., associated something with
Allah)."
Narrated by Ahmad and al-Haakim; classed as saheeh by al-Albaani in
Saheeh al-Jaami', no. 6394.
If amulets contain versesfrom the Qur'an, there is a scholarly
difference of opinion concerning that,but the most correct opinion is
that they are not allowed, because of the general meaning of the
evidence, and so as to block the means that may lead to shirk, and
because that usually involves treating the verses with disrespect,
because people usually sleep wearing the amulet, or enter the washroom
with it, and so on.
It says in Fataawa al-Lajnah ad-Daa'imah (1/212): The scholars are
unanimously agreed that it is haraam to wearamulets if they contain
anything other than words from the Qur'an, but they differed if they
do contain words from the Qur'an. Some said that it is permissible to
wear them and others said that it is not permissible. The view that it
is not permitted ismore likely to be correct,because of the general
meaning of the hadeeths and so as to block the means that may lead to
shirk. End quote.
See: Question no. 10543 and 20349
Secondly:
If the amulets that are written by this imam contain any elements of
shirk, such as asking of anyone other than Allah,may He be exalted,
among the jinn or angels or righteous people, or this imam is one of
those who practice this kind of shirk, or he claims to have knowledge
of the unseen, it is not permissible to pray behind him. But if it is
free of shirk and he is one of the people of Tawheed (i.e., he
affirmsthe Oneness of Allah), then prayers offered behind him are
valid. It is essential to advise himin either case, because amulets of
all types are haraam, as stated above.
The Standing Committee for Issuing Fatwas were asked about praying
behind someone who writes amulets for people, and they replied:It is
permissible to pray behind one who writes amulets from the Qur'an and
du'aa's prescribed in Islam, but he should not write them because it
is not permissible to wear them. But if the amulets contain any
elements of shirk, one should not pray behind the one who writes that
and it is essential to explain to him that this is shirk. The one who
should advise him is the one who knows that he does that.
End quote from Fataawa al-Lajnah ad-Daa'imah, 3/65
Shaykh Saalih al-Fawzaan (may Allah preserve him) was askedabout
praying behind someone who writes amulets, and he replied:
With regard to what youhave mentioned about writing amulets,
amuletsare subject to further discussion. If these amulets contain
phrases of shirk, supplication to anyone other than Allah,may He be
glorified and exalted, and unknown names, it is not permissible to
write them or use them, according to scholarly consensus, because they
are shirk. One should notpray behind this man (who writes such
amulets). But if these amulets contain words from the Holy Qur'an,
permissible du'aa's and du'aa's narrated in reports (from the Prophet
(blessings and peace of Allah be upon him)), then this is a matter
concerning which there was a difference of opinion among the scholars.
Some of them regarded it as permissible and others said that it is not
allowed, and not allowing it is more on the safe side, because opening
the door to writing them and wearing them is a meansthat may lead to
haraam types of amulets, and because writing the HolyQur'an in the
form of amulets exposes it to disrespectful treatment and taking it
into places where it is not permissible to take it. But there is
nothing wrong with praying behind the one who writes them.
To sum up: if writing amulets involves phrasesof shirk, unknown names,
calling upon anyone other than Allah or seeking the help of the
devils, created beings or jinn, these are phrases of shirk, and theone
who writes them or uses them, knowing what they contain, is a mushrik.
But if they are from the Holy Qur'an, to be on the safe side it is
better to avoid them andnot use them.
End quote from al-Muntaqa min Fataawaal-Fawzaan
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: Is it
permissible to pray behind an imam who is a fraud and a charlatan,
knowing that some of them can recite Qur'an very well? Please advise
us, may Allah reward youwith good.
He replied:
If the imam is a fraud and claims to have knowledge of the unseen or
he follows myths and does evil actions, it is not permissible to
appoint him as an imam or to pray behind him, because the one who
claims to have knowledge of the unseen is a kaafir – we ask Allah to
keep us safe and sound. Allah, may Hebe glorified and exalted,says
(interpretation of the meaning): "Say: None in the heavens andthe
earth knows the Ghaib (unseen) except Allah" [an-Naml 27:65]. The same
applies to one who practices witchcraft; he comes under the same
rulings as the kuffaar because Allah, may He be glorified and exalted,
says (interpretation of the meaning):
"They followed what theShayatin (devils) gave out (falsely of the
magic)in the lifetime of Sulaiman (Solomon). Sulaiman did not
disbelieve, but the Shayatin (devils) disbelieved, teaching men magic
and such things that came down at Babylon to the two angels, Haroot
and Maroot, but neither of these two (angels) taught anyone (such
things) till they had said:We are only for trial, so disbelieve not
(by learning this magic fromus)."
[al-Baqarah 2:102].
But if he commits some sins but does not do any acts of kufr such as
witchcraft or claiming tohave knowledge of the unseen, then prayers
offered behind him are valid, although it is better to look for
someone else who is of good character and righteous, in order to
protect the people's religious commitment and avoid going against
those scholars who say that it is not permissible to pray behind him.
Sinners should not be taken as imams, but if they are already imams,
it is valid to pray behind them because the people may be being tested
with them, and it may be necessary to pray behind them. But inthe case
of one who callsupon anything other than Allah, or who seeks the help
of the dead, one should not pray behind him, because by doing these
things he comes under the same heading as the kuffaar, as these are
the acts of the mushrikeen whom the Prophet (blessings and peace of
Allah be upon him) fought in Makkah and elsewhere. We ask Allah to set
the affairs of the Muslims straight, to bless them with understanding
of their religion, and to appoint over them the best of them, for He
is All-Hearing, Ever Near.
End quote from Majmoo'Fataawa Ibn Baaz, 9/278
And Allah knows best.

Respect for the national anthem or flag.

What is the ruling on standing when the national anthem is played, or
when the flag is saluted?.
Praise be to Allaah.
Firstly:
Playing or listening to national anthems is haraam. This has been
discussed in the answer to question no. 5000 and 20406 . It makes no
difference whether what is played is songs or the national anthem or
anything else.
Secondly:
Standing by way of humility and veneration is not befitting unless it
is done for Allaah.
Allaah says (interpretation of the meaning):
"And stand before Allaahwith obedience"
[al-Baqarah 2:238].
Allaah has said that because of His greatness and majesty, the
greatest of creation (the angels) will stand for Him on the Day of
Resurrection and no onewill speak until after Allaah has given him
permission. He says (interpretation of the meaning):
"The Day that Ar-Rooh [Jibreel (Gabriel) or another angel] and the
angels will stand forth inrows, they will not speakexcept him whom the
Most Gracious (Allaah) allows, and he will speakwhat is right"
[al-Naba' 78:38].
The one who claims that there is any created being for whom one should
stand out of respect have given that created being one of therights of
Allaah.
Hence the Prophet (peace and blessings of Allaah be upon him) said:
"Whoever likes men to stand up for him,let him take his place in
Hell." Narrated by al-Tirmidhi (2755); classed as saheeh by al-Albaani
in Saheeh al-Tirmidhi. That is because this is part of the might and
pride thatbelongs only to Allaah.
See: Tafseer al-Tahreer wa'l-Tanweer by al-Taahir ibn 'Ashoor (15/51).
The caliph al-Mahdi entered the Mosque of the Messenger of Allaah
(peace and blessings of Allaah be upon him) and the people all stood
up for him except Imam Ibn Abi Dhi'b. It was said to him: Stand up;
this is the Ameer al-Mu'mineen. He said: The people should only stand
up for the Lord of the Worlds.
Al-Mahdi said: Let him be, for all the hairs of myhead have stood on end.
Siyar A'laam al-Nubala' (7/144).
The scholars of the Standing Committee were asked: Is it permissible
to stand to show respect to any national anthem or flag?
They replied:
It is not permissible for the Muslim to stand out of respect for any
national anthem or flag, rather this is a reprehensible innovation
which was not known at the time ofthe Messenger of Allaah (peace and
blessings of Allaah be upon him) or at the time of the Rightly-Guided
Caliphs (may Allaah be pleased with them), and it is contrary to
perfect Tawheed and sincere veneration of Allaah alone. It is also a
means that leads to shirk and is an imitation of the kuffaar in their
reprehensible customs, and following them in their exaggeration about
their presidents and in their ceremonies. The Prophet (peace and
blessings of Allaah be upon him) forbade imitating them.
And Allaah is the Source of strength; may Allaah send blessings and
peace upon our Prophet Muhammad and his family and companions. End
quote.
Fataawa al-Lajnah al-Daa'imah (1/235).
And Allaah knows best.

Don't abandon this jewel

'Umar (RA) became unconscious after he was stabbed, and according to
Al Miswar bin Makhramah, it was said: "Nothing would wake him up
except the call to prayer, if he is stillalive." They said to him,"The
prayer has finished,O Chief of the Faithful!" He woke up and said,"The
prayer, by Allah! Verily, there is no share in Islam for whoever
abandons the prayer." He performed the prayerwhile his wound was
bleeding. [Sifat as Safwah 2/131, As Siyar 5/220]
After ar-Rabi` bin Khaytham became partially paralyzed, he used to go
to the mosque helped by two men. He was told: "O AbuYazid! You have
been given permission to prayat home." He said, "You have said the
truth, but Iheard the caller hearld, 'Hayya `ala al-Falah (Come to
success)', and I thought that whoever hears this call should answer it
even by crawling." [Hilyat al Awliya 2/113]
O Muslims! Do not leave Salah. Do not lose the value of vowing down
infront of your Lord to tell Him that nothing is greater than You, oh
Allah!

Women's liberation through Islaam

Today people think that women are liberated in the West and that the
women's liberation movement began in the 20th century. Actually, the
women's liberation movement was not begun by women but was revealed by
God to a man in the seventh century by the name of Muhammad (peace be
upon him), who is knownas the last Prophet of Islam. The Qur'an and
theTraditions of the Prophet (Hadith or Sunnah) are the sources from
which every Muslim woman derives her rights and duties.
I. HUMAN RIGHTS
Islam, fourteen centuries ago, made women equally accountable to God
in glorifying and worshipping Him - setting no limits on her moral
progress. Also, Islam established a woman's equality in her humanity
with men. In the Qur'an, in the first verse of the chapter entitled
"Women," God says, "O mankind! Be careful of your duty to your Lord
Who created you from a single soul and from it its mate and from them
both have spread abroad a multitude of men and women. Be careful of
your duty toward Allah inWhom you claim (your rights) of one another,
and towards the wombs (that bore you). Lo! Allah has been a Watcher
over you." (4:1) Since men andwomen both came from the same essence,
they are equal in their humanity. Women cannot be by nature evil (as
some religious believe) or then men would be evil also. Similarly,
neither gender can be superior because it would be a contradiction of
equality.
II. CIVIL RIGHTS
In Islam, a woman has the basic freedom of choice and expression based
on recognition of her individual personality. First, she is free to
choose her religion. The Qur'an states: "There is no compulsion in
religion. Right has been made distinct from error." (2:256) Women are
encouraged in Islam to contribute their opinionsand ideas. There are
many traditions of the Prophet (pbuh) which indicate women would pose
questions directly tohim and offer their opinions concerning religion,
economics and social matters. A Muslim woman chooses her husband and
keeps her name after marriage. A Muslim woman's testimony is valid in
legaldisputes. In fact, in areas in which women are more familiar,
their evidence is conclusive.
III. SOCIAL RIGHTS
The Prophet (pbuh) said:"Seeking knowledge is a mandate for every
Muslim (male and female)." This includes knowledge of the Qur'an and
the Hadith as well as other knowledge. Men and women both have the
capacity for learning and understanding. Sinceit is also their
obligation to promote good behavior and condemn bad behavior in all
spheres of life, Muslim women must acquire the appropriate education
toperform this duty in accordance with their own natural talents and
interests. While maintenance of a home, providing support to her
husband, and bearing, raising and teaching of children are among the
first and very highly regarded roles for a woman, if she has the
skills to work outside the home for the good of thecommunity, she may
do so as long as her family obligations are met. Islam recognizes and
fosters the natural differences between menand women despite
theirequality. Some types of work are more suitable for men and other
types for women. This in no way diminishes either's effort nor its
benefit. Godwill reward both sexes equally for the value of their
work, though it may not necessarily be the same activity. Concerning
motherhood, the Prophet (pbuh) said:"Heaven lies under the feet of
mothers." This implies that the success of a society can be tracedto
the mothers that raised it. The first and greatest influence on a
person comes from the sense of security, affection, and training
received from the mother. Therefore, a woman having children must be
educated and conscientious in order to be a skillful parent.
IV. POLITICAL RIGHTS
A right given to Muslim women by God 1400 years ago is the right to
vote. On any public matter, a woman may voice her opinion and
participate in politics. One example, narrated inthe Qur'an (60:12),
is that Muhammad (pbuh) is toldthat when the believing women come to
him and swear their allegiance to Islam, he must accept their oath.
This established the right of women to select their leader and
publicly declare so. Finally, Islam does not forbid a womanfrom
holding important positions in government. Abdur-Rahman Ibn Auf
consulted many women before he recommended Uthman Ibn Affan to be the
Caliph.
V. ECONOMIC RIGHTS
The Qur'an states: "By thecreation of the male and female; Verily,
(the ends) ye strive for are diverse." (92:3-4) In these verses, God
declares that He created men and women to be different, with unique
roles, functions and skills. As in society, where there is a division
of labor, so too in a family; each member has different
responsibilities. Generally, Islam upholds that women are entrusted
with the nurturing role, and men, with the guardian role. Therefore,
women are given the right of financial support. The Qur'an states:
"Men are the maintainers of women because Allah hasmade some of them
to excel others and because they spend of their wealth (for the
support of women)." (4:34) This guardianship and greater financial
responsibility is given to men, requires that they provide women with
not only monetary support but also physical protection and kind and
respectful treatment. The Muslim woman has the privilege to earn
money, the right to own property, to enter into legal contracts and to
manage all of her assets in any way she pleases. She can run her own
business and no one has any claim on her earnings including her
husband. The Qur'an states:
"And in no wise covet those things in which Allah hath bestowed His
gifts more freely on someof you than on others; to men is allotted
what theyearn, and to women, what they earn; but ask Allah of His
bounty, for Allah hath full knowledgeof all things." (4:32)
A woman inherits from her relatives. The Qur'an states: "For men there
is ashare in what parents and relatives leave, and for women there is
a share of what parents and relatives leave, whether it be little or
much - an ordained share." (4:7)
VI. RIGHTS OF A WIFE
The Qur'an states: "And among His signs is that He created for you
mates from among yourselves that you may live in tranquillity with
them, and He has put love and mercy between you; Verily, in that are
signs for people who reflect." (30:21) Marriage is therefore not just
a physical or emotional necessity, but in fact, a sign from God! It is
a relationship of mutual rights and obligations based on divine
guidance. God created men and women with complimentary natures, and in
the Qur'an, He laidout a system of laws to support harmonious
interaction between the sexes. "...They are your garments and you are
their garments." (2:187) Clothing provides physical protection and
covers the beauty and faults of the body. Likewise, a spouse is viewed
this way. Each protects the other and hides the faults and compliments
the characteristics of the spouse. To foster the loveand security that
comes with marriage, Muslim wives have various rights. The first of
the wife's rights is to receive mahr, a gift from the husband which is
part of the marriage contract and required for the legality of the
marriage. The second right of a wife is maintenance. Despite any
wealth she may have, her husband isobligated to provide her with food,
shelter and clothing. He is not forced,however, to spend beyond his
capability andhis wife is not entitled to make unreasonable demands.
The Qur'an states:
"Let the man of means spend according to his means, and the man whose
resources are restricted, let him spend according to what Allah has
given him. Allah puts no burden on any personbeyond what He has given
him." (65:7)
God tells us men are guardians over women and are afforded the
leadership in the family. His responsibility for obeying God extends
to guiding his family to obey God at all times. A wife's rights also
extend beyond material needs. She has the right to kind treatment.
The Prophet (pbuh) said:"The most perfect believers are the best in
conduct. And the best of you are those who are best to their wives."
God tells us He created mates and put love, mercy, and tranquillity
between them. Both menand women have a need for companionship and
sexual needs, and marriage is designed to fulfill those needs. For one
spouse to deny this satisfaction to the other, temptation exists to
seek it elsewhere.
VII. DUTIES OF A WIFE
With rights come responsibilities. Therefore, wives have certain
obligations to their husbands. The Qur'an states: "The good women in
the absence oftheir husbands guard their rights as Allah has enjoined
upon them to be guarded." (4:34) A wife is to keep her husband's
secrets and protect their marital privacy. Issues of intimacy or
faults of his that would dishonor him,are not to be shared by the
wife, just as he is expected to guard her honor. A wife must also
guard her husband's property. She must safeguard his home and
possessions, to the best of her ability, from theft or damage. She
should manage the household affairs wisely so as to prevent loss or
waste. he should not allow anyone to enter the house whomher husband
dislikes nor incur any expenses of which her husband disapproves. A
Muslim woman must cooperate and coordinate with her husband. There
cannot, however, be cooperationwith a man who is disobedient to God.
She should not fulfill his requests if he wants her to do something
unlawful. A husband also should not take advantage of his wife, but be
considerate of herneeds and happiness.
VIII. CONCLUSION
The Qur'an states:
"And it becomes not a believing man or a believing women, when Allah
and His Messenger (Muhammad) have decided on an affair (for them),
that they should (after that) claim any say in their affair; and
whosois rebellious to Allah and His Messenger, he verily goes astray
in error manifest." (33:36)
The Muslim woman was given a role, duties and rights 1400 years ago
that most women do not enjoy today, even in the West. These are from
Godand are designed to keepbalance in society; what may seem unjust or
missing in one place is compensated for or explained in another place.
Islam is a complete way of life.
Mary Ali and Anjum Ali
(published by The Institute of Islamic Information and Education
(III&E) and reproduced with permission) The Institute of Islamic
Information and Education (III&E) is dedicated to the cause of Islam
in North America through striving to elevate the image of Islam and
Muslims by providing the correct information about Islamic
beliefs,history and civilization from the authentic sources. Enquiries
are welcome. Islam-on-the-Phone (312) 777-0767 Ask for a list of
questions and codes.
For more information please contact:
The Institute of Islamic Information and Education
P.O. Box 41129 Chicago, IL
60641-0129 U.S.A. Tel. (312) 777-7443,
Fax. (312) 777-7199