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Bad behaviour, - *1) Is it permissible for him to go for ‘umrah when there is an unsettled dispute between him and his friend? *2) A servant is not getting her salary or food

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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
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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.

Islamic Article

இஸ்லாம் வாழ்வியல்: மூன்று வகையான செல்வம் : சக மனிதர்களின் துன்பங்களைக் கண்டுருகும் இளகிய மனமும், அடுத்தவருக்கு அள்ளித் தரும் தன்மையும், தேவையுள்ளோர்க்கு ஓடோடி உதவி செய்வதற்கான எண்ணங்களையும் ஊற்றெடுக்கச் செய்ய தூண்டுகிறது இஸ்லாம். “எவர் தங்கள் பொருட்களை, இரவிலும், பகலிலும் ரகசியமாகவும், பரமரகசியமாகவும் செலவு செய்கிறார்களோ அவர்களுக்கு அவர்களின் செயல்களுக்கான கூலி இறைவனிடத்தில் உள்ளது!” என்று திருக்குர்ஆன் கூறுகிறது. குறுகிய மனம், பேராசை, கஞ்சத்தனம் இவை மனித வாழ்வின் நோக்கத்தை தகர்த்திடும் தீமைகளாய் அது அடையாளப்படுத்துகிறது. வாழ்க்கையில் தேவைகளை நிறைவேற்றிக் கொள்வதற்காக, தான் ஈட்டிய செல்வத்தை செலவழிப்பதில் ஒவ்வொரு தனி மனிதனும், மிகவும் கவனத்துடன் நடந்து கொள்ள வேண்டும். செல்வமென்னும் அந்த இறையருளில் தேவையுள்ளவர்களின் பங்குமிருப்பதை மறந்துவிடக்கூடாது. உதவி பெறும் கரங்களைவிட வாரி வழங்கும் கரங்களே சிறந்தவை! “தருமம் செய்வோர் இறைவனால் நேசிக்கப்பட்டு அவனது அருகாமையில் இருப்பார். மக்கள் மனங்களில் இடம் பிடித்திருப்பார். அதேபோல, சுவனத்திற்கு அருகிலும் இருப்பார். கஞ்சத்தனம் செய்பவனோ இறைவனின் கருணையைவிட்டு விலகி வெகுதூரமிருப்பான். மனிதர்களால் வெறுக்கப்பட்டிருப் பான். அதேபோல, நரகத்திற்கு மிக அருகில் இருப்பான். கஞ்சத்தனம் கொண்ட ஒரு தொழுகையாளியை விட கல்வியறிவற்ற ஒரு கொடை வள்ளலே இறைவனின் பார்வையில் சிறந்தவனாவான்” என்கிறார் நபிகளார். உறவுகளில் நிலவும் நல்லிணக்கம் தன்னிறைவு பெற்ற தனிமனிதன் என்பது சமூக அமைப்பில் முற்றிலும் சாத்தியமில்லாத ஒன்று. ஒவ்வொரு மனிதனும் பிறரைச் சார்ந்தே வாழ்கிறான். தனிமனித உறவுகளில் நிலவும் நல்லிணக்கம், பரஸ்பரம் செய்து கொள்ளும் உதவிகள் அச்சமூகத்தை பலம் பொருந்தியதாக்கிவிடும். தேவையுள்ளோருக்குத் தராமல் குவித்து வைக்கப்பட்டிருக்கும் வெள்ளியும், பொன்னும் அவற்றின் உரிமையாளர்களுக்கு இம்மையிலும், மறுமையிலும் தண்டனைப் பெற்றுத் தரும் சோதனைக் களஞ்சியங்களாகவே மாறி நிற்கும். இவற்றால் ஏற்படும் எதிர்விளைவுகள் மிக மோசமானவையாகவும் இருக்கும். தன்னுடைய செல்வத்திலிருந்து அடுத்தவருக்கு உரிமையானதைத் தராதவரின் செல்வம் இறுதித் தீர்ப்பு நாளில் அவற்றின் உரிமையாளர்களை பழி தீர்க்கும் பாம்புகளாய் மாறி நிற்கும் என எச்சரிக்கிறது இஸ்லாம். என்னுடைய செல்வம்..! என்னுடைய செல்வம்..!! என்று மனிதன் கூப்பாடு போடுகின்றான். உண்மையில், அவனுடைய செல்வம் மூன்றுவகையானது. ஒன்று உண்டு, பருகி செலவழித்தது. அணிந்து இன்பம் கண்டு துய்த்தது. அடுத்தது, தனக்கும், தனது சந்ததிகளுக்குமாய் செலவழித்தது. மூன்றாவது, தேவையுள்ள வர்களுக்களுக்கு வழங்கி செலவு செய்து மறுமைக்காக சேர்த்துக் கொண்ட சிறப்புக்குரியது. மறுமைநாளில் நடக்கும் வழக்கொன்றை நபிகளார் தமது தோழர் அப்துல்லாஹ் பின் மஸூத்திடம், “அந்த இரண்டு வகையான மனிதர்களுக்கு இறைவன் ஏராளமான சொத்து, சுகங்கள், சந்ததிகளை அருளினான். மறுமையில், முதலாவது மனிதக் கூட்டத்தாரை அழைப்பான். அவர்களில் ஒருவரை அழைத்து, என்னுடைய அடியானே! இம்மையில், நான் அருளிய செல்வ அருள்வளங்களை எப்படி செலழித்தாய்? என்று கேட்பான். அதற்கு அந்த மனிதரோ, “என்னுடைய சந்ததிகள் வறுமையில் பீடிக்கப்பட்டுவிடுவார்களோ என்று அஞ்சி நான் அவற்றை என் சந்ததிகளுக்காக விட்டுவிட்டு வந்துவிட்டேன்!” என்று பதில் சொல்வான். அதை கேட்டு இறைவன் இப்படி சொல்வான்: “உண்மையைத் தெரிந்து கொண்டால் குறைவாகவே மகிழ்ச்சியடைவாய். அதிகமாகக் கண்ணீர் சிந்துவாய். உனது சந்ததிகளுக்கு எது வரக்கூடாது என்று அஞ்சினாயோ அதையே உமது சந்ததிகளின் மீது இறக்கிவிட்டேன்!” பின்னர், இரண்டாவது கூட்டத்தாரைச் சேர்ந்த மனிதனிடம், “என்னுடைய அடியானே! இம்மையில், நான் அருளிய செல்வ அருள்வளங்களை எப்படிச் செலழித்தாய்?” – என்று விசாரணை ஆரம்பமாகும். அதற்கு அந்த அடியான், “இறைவா நீ என் மீது சொரிந்த அருட்கொடைகளை உனது கட்டளைப்படியே அறவழிகளில் செலவழித்தேன். உனது எல்லையற்ற கருணையையும், அருளையும், பாதுகாப்பையும் மட்டுமே என் சந்ததிகளின் சொத்துக்களாய் விட்டு வந்தேன்!” என்பான். இதைக் கேட்டு மகிழ்ந்த இறைவன் சொல்வான்: “உண்மையை தெரிந்து கொண்டால், குறைவாகவே கவலை கொள்வாய். அதிகமாய் மகிழ்ச்சி அடைவாய். எவற்றை நம்பி உமது சந்ததிகளை விட்டு வந்தாயோ அவற்றையே நான் அவர்களுக்கு அருள்பாலித்துவிட்டேன்!”

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Invalid Marriages, - * If the spouses were not praying at the time of the marriage contract, do they have to renew the marriage contract?

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If a man did the marriage contract at a time when he was not praying, and the husband and wife, the wife’s father, and the two witnesses also were not praying, and the one who did the marriage contract did not do it in the correct manner, rather he did it in a language other than Arabic and he did not recite the Shahaadatayn (twin declaration of faith) or say the words of the marriage contract, what is the ruling on this marriage? Is this marriage regarded as legitimate or not? If they have repented from not praying and have begun to pray, should they do a new marriage contract, or is the old marriage contract regarded as Islamically acceptable?
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Praise be to Allah.
If the one who does not pray does not do so because he is denying that it is obligatory, then he is a kaafir according to scholarly consensus. But if he does not pray because he is heedless and lazy, then he is a kaafir according to the more correct of the two scholarly opinions. Please see the answer to questions no. 5208and 2182.
If the husband and wife were not praying at the time of the marriage contract, then they repented and began to pray, then they remain married on the basis of the original marriage contract, because the Prophet (blessings and peace of Allah be upon him) ruled that people remained married on the basis of non-Muslim marriage contracts, and he did not instruct them to repeat the marriage contract after they became Muslim,. Also, the Sahaabah did not instruct those who came back to Islam after apostatising to renew their marriage contracts.
Ibn Qudaamah (may Allah have mercy on him) said: The marriage contracts of the kuffaar are valid and approved if they become Muslim … there is no need to examine the form of their marriage contracts or how they were done, and they are not subject to the same conditions as Muslim marriages, namely the presence of the wali (wife’s guardian) and witnesses, and the proposal and acceptance, and so on. There is no difference of opinion among the Muslims concerning this matter. Ibn ‘Abd al-Barr said: The scholars are unanimously agreed that if the two spouses become Muslim together at the same time, they remain married on the basis of their original marriage contract, so long as they are not mahrams through blood ties or breastfeeding. Many people became Muslim at the time of the Messenger of Allah (blessings and peace of Allah be upon him), as did their wives; their marriages were approved and the Messenger of Allah (blessings and peace of Allah be upon him) did not ask them about the conditions of marriage or the nature of their marriage contract. This is something that is well-known from mutawaatir reports, so it is certain.
End quote fromal-Mughni, 10/5
It says inMataalib Ooli an-Nuha(5/13):
Note: if an apostate marries a kaafir apostate woman or the like, or an apostate woman marries a kaafir man, then both spouses become Muslim, what should be said in this case is that we accept their marriage, just as in the case of the harbi (non-Muslim whose people are in a state of war with the Muslims), if his marriage was not done properly, then they (he and his wife) become Muslim. The matter is the same. Apostates came back to Islam at the time of the Messenger of Allah (blessings and peace of Allah be upon him) and his successors (i.e., the Rightly Guided Caliphs) and they were not instructed to renew their marriage contracts. This is a good analogy, and was stated by Shaykh Taqiy ad-Deen (i.e., Shaykh al-Islam Ibn Taymiyah). End quote.
The scholars of the Standing Committee for Issuing Fatwas were asked: I used to pray only rarely, and during that period of my life I got married. Now, praise be to Allah, I pray regularly and I have done Hajj and have repented to Allah, but I do not know what is the ruling on my marriage, is it valid or not? What should I do if it is not valid? Please note that I have five children from my wife.
They replied: If your wife was like you at the time of the marriage contract and did not pray, or she only prayed sometimes, then the marriage is valid and it does not have to be renewed, because you were equal in terms of the ruling having to do with not praying, which is (that the one who does not pray) is a kaafir. However, if the your at the time of the marriage contract prayed regularly, then what you must do is renew the marriage contract according to the more correct of the two scholarly opinions, if both of you still want to be married to the other. It is also essential to repent from not praying and to pray regularly in future.
With regard to the children who were born before the renewal of the marriage contract, they are legitimate and are to be attributed to their father because the marriage appeared to be valid.
We ask Allah to set your affairs straight and to guide you to all that is good. And Allah is the source of strength. May Allah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Fataawa al-Lajnah ad-Daa’imah, 18/290
Shaykh Ibn Baaz (may Allah have mercy on him) said: But if both of them did not pray at the time of the marriage contract, then Allah guided them and they began to pray regularly, then the marriage contract is valid. This is similar to the case of disbelievers who become Muslim; their marriage contract does not need to be renewed if there is no shar‘i impediment to the continuation of the marriage, because the Prophet (blessings and peace of Allah be upon him) did not instruct the disbelievers who became Muslim at the time of the conquest of Makkah and so on to renew their marriage contracts.
End quote fromFataawa Ibn Baaz, 10/291
Based on that, if the spouses have repented from not praying and they have started to pray, they do not need to repeat the marriage contract; rather their original marriage contract remains valid.
And Allah knows best.
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