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Tuesday, April 9, 2013

Dought & clear, - She took some of her husband’s money without his knowledge to spend on her son’s marriage.

- ●◄ ►● - Published by, M NajimudeeN Bsc - INDIA|®|- - - - *
- Translator:: http://translate.google.com/m/ - ●◄ ►● - > Dear
shaykh, I arranged my son's marriage last year, and the expenses were
huge. I spent a great deal and my husband swore that he would not pay
any more costs, but I had not finished buying everything that was
needed for the marriage. My husband's money was with me and I do not
have any moneyof my own. So I had no choice but to take some money
from my husband's money that was with me, without his knowledge, and I
could not tell him. But byAllah, all I took I spent onthe costs of the
marriage. Now I do not know what to do? Am I asinner?
Praise be to Allah.
Firstly:
The father is obliged to help his son remain chaste by means of
marriage, especially if heasks him to do that and he has the need and
desire for it, so as to protect him from temptation and to maintain
his chastity.
See the answers to questions no. 83191 and 87983
Secondly:
One should be moderate with regard to marriage expenses and not go
beyond the bounds of moderation; the spending should not reach the
level of extravagance and wastefulness as is common among people
nowadays.
The scholars of the Standing Committee said:
Your spending half a million riyals on your daughter's marriage comes
under the heading of extravagancethat is forbidden and there is the
fear that youmay incur punishment because of that unless you repent to
Allah, may He be exalted, and give up this extravagance, because
wealth belongs to Allah, may He be exalted, and people are entrusted
with it. Islam has set out guidelines onhow to handle this wealth and
has forbidden extravagance and wastefulness. Allah, may He be exalted,
says (interpretation of the meaning): "And those, who, when they
spend, are neither extravagant nor miserly, but hold a medium (way)
between those (extremes)" [al-Furqaan 25:67].
What is meant is: do not be extravagant by overstepping the limits of
generosity and spending on sinful things, and do not be miserly in
spending; Rather be in between that, i.e., between extravagance and
miserliness; adopt a middle path.
End quote from Fataawa al-Lajnah ad-Daa'imah, 16/220-221
Thirdly:
It is not permissible for awoman to spend her husband's wealth
exceptwith his permission, unless he is stingy towards her and her
children and does not fulfil his duty towards Allah by spending on
their maintenance as obliged. In that case it is permissible for her
to take from his wealth whatever is sufficient forher and her
children, on a reasonable basis.
See the answer to question no. 150250
If the husband has not been miserly towards hisson with regard to his
marriage and has spent on him in a reasonable manner, without being
stingy but in accordance with his financial situation, it is not
permissible for you to take anything from his wealth, even if it is to
spend on your son's marriage.
You mentioned that you had spent a great deal on this marriage. If
whathad been spent was sufficient for what is customary for someone
like your son, then he does not have the right to anything more than
that and what you took was a transgression against your husband's
wealth.
If it was in line with what is usually spent on marriage in your
country, for people of similar standing to you, then you have the
right to make up the costs for your son's marriage in a way that will
not adversely affect his father's wealth or be unfair to him.
What you must do is pay attention to the rights ofAllah to this wealth
and to the rights of your husband who is the owner of this wealth, as
well as the sanctity of the oath that he swore and what is in the best
interests of your other children.
You also have to repent and ask for forgiveness, and you have to tell
yourhusband what you did and ask him to forgive you and let you off.
But if you think it most likely that your relationship will be
adversely affected or that your husband will get angry and there will
be problems between you, then you do not have to tell him. With regard
to the extra money that you spent, if you have money of your own from
a salary, inheritance or the like, then you should pay back from your
wealth what you took from your husband's wealth without his
permission.
If you do not have any wealth, then repent to Allah and ask for His
forgiveness for that, andstrive to treat your husband kindly as much
as you can and pay attention to his rights, inthe hope that Allah will
forgive you and set things straight between you.
And Allah knows best.

Dought & clear, - The doctor prescribed medicine that contains narcotics; is it permissible for him to take it?.

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"Published by, M NajimudeeN Bsc - INDIA|®|"- - - - *-Translator:->
http://translate.google.com/m/ -
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I know Islam forbids taking drugs, but what ifthe doctor prescribes a
stimulant called Adderall,which is to treat attention deficit and
hyperactivity? The doctor examined me thoroughly and I told him that I
did not want to take any medication, but he said that it is better in
my case to treatthe problem with medication. Is it permissible for me
to take this medicine? Did the Prophet (blessings and peace of Allah
be upon him) take medicine or did something like this happen at his
time?
Praise be to Allah.
Adderall is the trade name for a stimulant medication that is believed
to work by increasing the amount of dopamine produced in the brain.
Studies have shown that Adderall works by increasing alertness and
focus, which is done by reducing feelings of tiredness in the user. It
isalso used to treat cases of attention deficit hyperactivity disorder
(ADHD). Some types are included among medications that are restricted
because there have been cases of addiction or the possibility of
misuse.
For more information please see:
http://en.wikipedia.org/wiki/Adderall
With regard to the ruling on using medicines that contain narcotics,
the basic principle is that they are not allowed and they are haraam.
But if it is used for medical purposes and there are no permissible
medications that could be used instead, then in that case it is
permissibleto use them, subject to certain conditions:
1. That the patient's need for this medicationis a case of
necessity or urgent need
2. That a trustworthy Muslim doctor should testify that this
narcotic medication is beneficial for the patient
3. That use of the medication should be limited to that which will
meet the need
4. That this medicationshould not cause the patient greater harm
than or harm equal to the harm because of which he is using it.
The scholars of the Standing Committee were asked:
What is the ruling on using pethidine or morphine, which are drugs
that have an intoxicating effect, in cases of necessity or need?
They replied:
If there is no other permissible substance that can be used to reduce
the patient's painother than these two substances, then it is
permissible to use eitherof them to reduce pain in the case of
necessity. That is on condition that using it should not lead to any
greater or equal harm, such as addiction to its use.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd ar-Razzaaq 'Afeefi, Shaykh
'Abdullah ibn Ghadyaan, Shaykh 'Abdullah ibn Qa'ood
End quote from Fataawa al-Lajnah ad-Daa'imah, 25/77, 78
See also the answer to question no. 176623
With regard to your question about whether something like this
happened at the time of the Messenger of Allah (blessings and peace of
Allah be upon him), we have not come across any incident in which
sickness was treated with narcotics or intoxicants in particular at
the time of the Prophet (blessings and peace of Allah be upon him).
We would also advise you to consult a trustworthy Muslim doctor; if he
tells you that your case requires treatment and that thereis no
suitable alternativein your case apart from this type of medicine,
then there is nothing wrong with you using it,in sha Allah.
But if there is a permissible alternative, or it is a matter of what
is better, as we understand from your question, and it has not reached
the level of necessity or urgent need, then you are not allowed to use
it.

Islamic Stories, - Removing the Obstacle

- ●◄ ►● - Published by, M NajimudeeN Bsc - INDIA|®|- - - - *
- Translator:: http://translate.google.com/m/ - ●◄ ►● - > A
qualified medical worker from India emigrated to Canada to live a
better life. This Muslim brother had a beard. He applied to many
different places for a job and was called for interviews. Though he
was highly qualified for the jobs, the interviewers hesitated to hire
him because of his beard. One by one, he was rejected from all the
companies. One interviewer actually mentioned to him indirectly that
his beard was an obstacle to getting the job. Truly, it was a big test
for him from Allah. Hopeless and exhausted, the brother decided to
remove the obstacle, which was to shave off his beard. Thenhe returned
to that company and requested for another interview. When the
interviewer saw him without a beard this time, he refused to give him
the job again. The brother became confused and asked to know the
reason. The interviewer said "If you are not faithful to your God, how
will you be faithful to us?"
This true incident was narrated to us by a friend who personally knows
this brother, however, his identity will remain private. In reality,
obeying the commandments of Allah does not bring failure. Inthe
beginning, we may face various problems, but the end results will be
very sweet. Prophet of Allah (SAW) also faced many problems in the
beginning, but in the end, he saw how hundreds and thousandsof people
turned towards Allah for his steadfastness. Ibn 'Umar,may God be
pleased with him, said: "The Messenger of Allah, may Allah bless him
and give him peace, ordered us totrim closely the mustache and leave
the beard as it is (that is grow the beard)." (Reported in Sahih
al-Bukhari and Sahih Muslim.)

Islamic Stories, - He Cannot Catch Up

--
"Published by, M NajimudeeN Bsc - INDIA|®|"- - - - *-Translator:->
http://translate.google.com/m/ -
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Ubaidullah bin Umar Qawariri said," I never missed the evening
congregational prayer (prayer with Jamath). But once a guest came tomy
house and I remained in his company until late. I went out, looking
for any mosque in Basra at which I could catch the evening prayer, but
to no avail. The people had all prayed and gone home. I returned to my
house,saying to myself,'It is reported in tradition that
congregational prayer istwenty-seven times more excellent than
individual prayer.' So I prayed the evening prayer twenty-seven times
over and slept. I saw in a dream that I was with a group of people who
were racingon horses, and I was alsoracing with them on my horse but
my horse was falling behind. I kicked my horse to catch up with them
but I could not. One of the riders turned to me and said,"Do not urge
your horse, for you will not be able to catch up with us." I said,"Why
not?" He replied,"We prayed evening in congregationand you prayed it
alone!" Therefore, I learned a lesson and wasdeeply grieved."