Comedy

"மன்னர் ஏன் புலவரை நையப் புடைக்கிறார்?"
:
" கொற்றவா,
:
புறமுதுகிட்டு ஓடிவர கற்றவான்னு பாட்டு எழுதி வந்துட்டாராம்!"

* Ruling on celebrating Valentine’s Day.

What is the ruling on Valentine's Day?.
-
Praise be to Allaah.
Firstly:
Valentine's Day is a jaahili Roman festival, which continued to be
celebrated until after the Romans became Christian. This festival
became connected with the saint known as Valentine who was sentenced
to death on 14 February 270 CE. The kuffaar still celebrate this
festival, during which immorality and evil are practised widely.
Secondly:
It is not permissible for a Muslim to celebrate any of the festivals
of the kuffaar, because festivals come under the heading of shar'i
issues which are to be based on the sound texts.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
Festivals are part of sharee'ah, clear way and rituals of which Allaah
says (interpretation of the meaning):
"To each among you, We have prescribed a law and a clear way"
[al-Maa'idah 5:48]
"For every nation We have ordained religious ceremonies which they must follow"
[al-Hajj 22:67]
-- such as the qiblah (direction faced in prayer), prayer and
fasting. There is no difference between their participating in the
festival and their participating in all other rituals. Joining in
fully with the festival is joining in with kufr, and joining in with
some of its minor issues is joining in with some of the branches of
kufr. Indeed, festivals are one of the most unique features that
distinguish various religions and among their most prominent symbols,
so joining in with them is joining in with the most characteristic and
prominent symbols of kufr. No doubt joining in with this may lead to
complete kufr.
Partially joining in, at the very least, is disobedience and sin. This
was indicated by the Prophet (peace and blessings of Allaah be upon
him) when he said: "Every people has its festival and this is our
festival." This is worse than joining them in wearing the zinaar (a
garment that was worn only by ahl al-dhimmah) and other
characteristics of theirs, for those characteristics are man-made and
are not part of their religion, rather the purpose behind them is
simply to distinguish between a Muslim and a kaafir. As for the
festival and its rituals, this is part of the religion which is cursed
along with its followers, so joining in with it is joining in with
something that is a cause of incurring the wrath and punishment of
Allaah. End quote fromIqtida' al-Siraat al-Mustaqeem(1/207).
He also said (may Allaah have mercy on him): It is not permissible for
the Muslims to imitate them in anything that is uniquely a part of
their festivals, whether it be food, clothing, bathing, lighting
fires, refraining from a regular habit, doing acts of worship or
anything else. It is not permissible to give a feast or to give gifts,
or to sell anything that will help them to do that for that purpose,
or to allow children and others to play games that are part of the
festivals, or to wear one's adornments.
To conclude: the Mulsims should not do any of their rituals at the
time of their festivals; rather the day of their festival should be
like any other day for the Muslims. The Muslims should not do anything
specific in imitation of them. End quote fromMajmoo
al-Fataawa(25/329).
Al-Haafiz al-Dhahabi (may Allaah have mercy on him) said: If the
Christians have a festival, and the Jews have a festival, it is only
for them, so no Muslim should join them in that, just as no Muslim
should join them in their religion or their direction of prayer. End
quote fromTashabbuh al-Khasees bi Ahl al-Khamees, published inMajallat
al-Hikmah(4/193)
The hadeeth to which Shaykh al-Islam Ibn Taymiyah referred was
narrated by al-Bukhaari (952) and Muslim (892) from 'Aa'ishah (may
Allaah be pleased with her) who said: Abu Bakr came in and there were
two young girls of the Ansaar with me who were singing about what had
happened to the Ansaar on the day of Bu'aath. She said: And they were
not (professional) singing girls. Abu Bakr said: "Musical instruments
of the shaytaan in the house of the Messenger of Allaah (peace and
blessings of Allaah be upon him)?!" and that was on the day of Eid.
The Messenger of Allaah (peace and blessings of Allaah be upon him)
said: "O Abu Bakr, every people has a festival and this is our
festival."
Abu Dawood (1134) narrated that Anas (may Allaah be pleased with him)
said: When the Messenger of Allaah (peace and blessings of Allaah be
upon him) came to Madeenah, they had two days when they would play. He
said: "What are these two days?" They said: "We used to play on these
days during the Jaahiliyyah." The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: "Allaah has given you instead
of them two days that are better than them: the day of al-Adha and the
day of al-Fitr." This hadeeth was classed as saheeh by al-Albaani
inSaheeh AbiDawood.
This indicates that festivals are among the characteristics by which
nations are distinguished, and it is not permissible to celebrate the
festivals of the ignorant and the mushrikeen (polytheists).
The scholars have issued fatwas stating that it is haraam to celebrate
Valentine's Day.
1 –Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked:
In recent times the celebration of Valentine's Day has become
widespread, especially among female students. It is a Christian
festival where people dress completely in red, including clothes and
shoes, and they exchange red flowers. We hope that you can explain the
ruling on celebrating this festival, and what your advice is to
Muslims with regard to such matters; may Allaah bless you and take
care of you.
He replied:
Celebrating Valentine's Day is not permissible for a number of reasons.
1- It is an innovated festival for which there is no basis in Islam.
2- It promotes love and infatuation.
3- It calls for hearts to be preoccupied with foolish matters that
are contrary to the way of the righteous salaf (may Allaah be pleased
with them).
It is not permissible on this day to do any of the things that are
characteristic of this festival, whether that has to do with food,
drinks, clothing, exchanging gifts or anything else.
The Muslim should be proud of his religion and should not be a weak
character who follows every Tom, Dick and Harry. I ask Allaah to
protect the Muslims from all temptations, visible and invisible, and
to protect us and guide us.
End quote fromMajmoo' Fataawa al-Shaykh Ibn 'Uthaymeen(16/199)
2 – The Standing Committee was asked: Some people celebrate
Valentine's Day on the fourteenth of February every year. They
exchange gifts of red roses and wear red clothes and congratulate one
another. Some bakeries make red coloured sweets and draw hearts on
them, and some stores advertise products that are especially for this
day. What is your opinion on the following:
1- Celebrating this day
2- Buying things from the stores on this day
3- Storekeepers who are not celebrating it selling things that may
be given as gifts to people who are celebrating it?
They replied:
The clear evidence of the Qur'aan and Sunnah – and the consensus of
the early generations of this ummah – indicates that there are only
two festivals in Islam: Eid al-Fitr and Eid al-Adha. Any other
festivals that have to do with a person, a group, an event or anything
else are innovated festivals, which it is not permissible for Muslims
to observe, approve of or express joy on those occasions, or to help
others to celebrate them in any way, because that is transgressing the
sacred limits of Allaah, and whoever transgresses the sacred limits of
Allaah has wronged himself. If the fabricated festival is also a
festival of the kuffaar, then the sin is even greater, because this is
imitating them and it is a kind of taking them as close friends, and
Allaah has forbidden the believers to imitate them and take them as
close friends in His Holy Book. And it is proven that the Prophet
(peace and blessings of Allaah be upon him) said: "Whoever imitates a
people is one of them." Valentine's Day comes under this heading
because it is an idolatrous Christian festival, so it is not
permissible for a Muslim who believes in Allaah and the Last Day to
observe it or approve of it or congratulate people on it. Rather he
has to ignore it and avoid it, in obedience to Allaah and His
Messenger, and so as to keep away from the causes that incur the wrath
and punishment of Allaah. It is also haraam for the Muslim to help
people to celebrate this or any other haraam festival by supplying any
kind of food or drink, or buying or selling or manufacturing or giving
or advertising etc., because all of that is cooperating in sin and
transgression and is disobedience towards Allaah and His Messenger
(peace and blessings of Allaah be upon him). Allaah says
(interpretation of the meaning):
"Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness
and piety); but do not help one another in sin and transgression. And
fear Allaah. Verily, Allaah is Severe in punishment"
[al-Maa'idah 5:2]
The Muslim must adhere to the Book of Allaah and the Sunnah in all his
affairs, especially at times of fitnah when evil is widespread. He
should be smart and avoid falling into the misguidance of those who
have earned Allaah's anger and who have gone astray, and the evildoers
who have no fear of Allaah and who do not have any pride in being
Muslims. The Muslim must turn to Allaah and seek His guidance and
remain steadfast in following it, for there is no Guide except Allaah
and no one can make a person steadfast but Him. And Allaah is the
source of strength. May Allaah send blessings and peace upon our
Prophet Muhammad and his family and companions. End quote.
3 – Shaykh Ibn Jibreen (may Allaah preserve him) was asked:
Among our young men and women it has become common to celebrate
Valentine's Day, which is named after a saint who is venerated by the
Christians, who celebrate it every year on February 14, when they
exchange gifts and red roses, and they wear red clothes. What is the
ruling on celebrating this day and exchanging gifts?
He replied:
Firstly: it is not permissible to celebrate these innovated festivals,
because it is an innovation for which there is no basis in Islam. It
comes under the heading of the hadeeth of 'Aa'ishah (may Allaah be
pleased with her), according to which the Prophet (peace and blessings
of Allaah be upon him) said: "Whoever introduces anything into this
matter of ours that is not part of it will have it rejected."
Secondly: it involves imitating the kuffaar and copying them by
venerating that which they venerate and respecting their festivals and
rituals, and imitating them in something that is part of their
religion. In the hadeeth it says: "Whoever imitates a people is one of
them."
Thirdly: it results in evils and haraam things such as wasting time,
singing, music, extravagance, unveiling, wanton display, men mixing
with women, women appearing before men other than their mahrams, and
other haraam things, or things that are a means that leads to
immorality. That cannot be excused by the claim that this is a kind of
entertainment and fun. The one who is sincere towards himself should
keep away from sin and the means that lead to it.
And he said:
Based on this, it is not permissible to sell these gifts and roses, if
it is known that the purchaser celebrates these festivals or will give
these things as gifts on those days, so that the seller will not be a
partner of the one who does those innovations. And Allaah knows best.
End quote.
And Allaah knows best.

General Article, - * Ruling on marriage for a woman who hasa genetic defect and on contraception because of the possibility of children being born with a deformity

There is a woman who was born with a physical deformity that may be
due to a genetic defect. She has decided to undergo some genetic
testing to find out the nature of the problem and the likelihood of it
being passed on to her children, and whether it makes her susceptible
to diseases that require screening for early diagnosis. What is the
ruling on that? If the defect is found, what is the ruling on her
getting married and having children? Please note that the possibility
of it being passed on is not certain, but if Allah decrees that the
problem be passed on, it could cause severe deformity in the child
that could lead to mental or physical disability. So does not marrying
or having children come under the heading of taking appropriate
measures as prescribed in Islamic teaching? Should she inform any
suitor of this deformity? What is the ruling on telling him about the
possibility of the problem being passed on to her children?
-
Praise be to Allah
Firstly:
There is nothing wrong with undergoing genetic testing to find out
what the problem is and the likelihood of it being passed on to
children or causing other problems, because that serves an interest
and wards off harm. Taking measures to treat such problems is
something that is prescribed in Islamic teaching.
For more information on the permissibility of undergoing testing
before marriage, Secondly:
Assuming that a genetic defect is found, it is permissible for this
woman to get married, even if there is the possibility of the problem
being passed on to her children, on condition that she inform any
suitor of her problem.
With regard to her getting married, that is in accordance with the
basic principle that marriage is permissible and is encouraged, so as
to attain chastity, comfort and love.
As for having children, that is one of the most important objectives
of marriage, and it is not ruled out by the possibility of the child
being afflicted, for this is something that only Allah knows; the
child might be born sound and healthy.
But if it is thought most likely that the child will be born with a
deformity, and this is an overwhelming possibility, then the couple
may agree not to have children, and they may abort the foetus if it is
proven to be deformed, on condition that that be done before the soul
is breathed into the fetus, i.e., before the pregnancy reaches one
hundred and twenty days.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: I am a Muslim
woman, praise be to Allah; I do the obligatory duties that my Lord has
enjoined upon me, such as prayer, fasting and zakaah, but I took
contraceptive measures during the period when my husband was sick with
tuberculosis. This period lasted for approximately ten years, after
which my menses ceased completely. Is what I did something that could
incur divine wrath? Because my children were afflicted with
hemiplegia; some of them died and some of them are still alive, but
are afflicted with this disease. Please advise me, may Allah reward
you.
He replied:
If you took contraceptive measures with your husband's consent, then
there is no blame on you. If it was with his consent or agreement,
then we hope that there will be no blame on you. But if you did that
without his consent or without his knowledge, then you must repent,
seek Allah's forgiveness and regret what you did. And praise be to
Allah.
End quote fromFataawa Noor 'ala ad-Darb(21/421).
It is essential to inform any suitor of this defect, because the
scholarly view that is more likely to be correct is that anything that
may affect married life or the ability to have children, or that may
put one of the spouses off the other, is a defect that must be
disclosed.
If the suitor is aware of the defect, and agrees to go ahead with the
marriage, then there is nothing wrong with that, no matter what the
problem or disease is.
We ask Allah to heal our sister, grant her well-being and bless her
with a righteous husband and righteous offspring.
And Allah knows best.

General Article, - * Who are the people of the Qur’an who are the peopleof Allah and the closest to Him?.

My question is: what is the daily amount that the Muslim must commit
to read of the Qur'an so that he may be among the people of Allah and
the closest to Him? If he stops reading for a while, does that cancel
out this virtue?
-
Praise be to Allah
Ibn Maajah (215) and Ahmad (11870) narrated that Anas ibn Maalik (may
Allah be pleased with him) said: The Messenger of Allah (blessings and
peace of Allah be upon him) said: "Verily Allah has His own people
among mankind." They said: O Messenger of Allah, who are they? He
said: "They are the people of the Qur'an, Allah's own people and those
who are closest to Him." Classed as saheeh by al-Albaani inSaheeh Ibn
Maajah.
Al-Minnaawi (may Allah have mercy on him) said:
That is, those who memorise the Qur'an and act in accordance with it
are the people of Allah, who are as close to Allah as a person's
family is to him. They are called thus by way of honouring them, just
as (the Ka'bah) is called the House of Allah.
Al-Hakeem at-Tirmidhi said: This only applies to the reciter whose
heart is free from ailments and his behaviour is free of misconduct.
No one could be one of Allah's own people except one who is cleansed
of sin both outwardly and inwardly, and does acts of obedience to
Allah. Then he will be one of Allah's own people.
End quote fromFayd al-Qadeer(3/87).
It is not sufficient for a person just to recite Qur'an in order to be
one of the people of the Qur'an, unless he also acts in accordance
with it, adheres to its limits and follows its teachings.
Al-Haafiz Muhammad ibn al-Husayn al-Aajurri (may Allah have mercy on
him) wrote some good words concerning that which are worth noting. We
shall quote some of his words here. He (may Allah have mercy on him)
said:
For the one whom Allah has enabled to learn the Qur'an and has
favoured him over others who have not learned the Qur'an, and he wants
to be one of the people of the Qur'an, one of Allah's own people and
those who are closest to Him, it is essential for him to make the
Qur'an the cause of joy and comfort for his heart, so that he will
rectify the ailments of his heart through the Qur'an, and he should
follow the teachings of the Qur'an and acquire the noble attitude and
behaviour that will make him stand out from other people who do not
read the Qur'an.
The first thing he should do is be mindful of Allah in private and in
public, by being prudent with regard to how he acquires his food,
drink, clothing and accommodation. He should be aware of the time and
the environment in which he lives, and the extent of corruption among
the people of his time. He should be careful with people lest they
have a negative impact on his religious commitment. He should focus on
his own affairs and strive his utmost to rectify that which is wrong
in his own attitude and behaviour. He should guard his tongue and be
careful in his speech, speaking on the basis of knowledge if he thinks
that speaking will serve a purpose, and remaining silent on the basis
of knowledge if he thinks that remaining silent will serve a purpose.
He should not interfere in that which does not concern him, and he
should be more fearful of his own tongue than of his enemies. He
should laugh little at things at which people laugh, because of the
bad consequences of laughter. He should have a cheerful countenance
when meeting people and speak words of kindness, and he should not
backbite anyone, look down on anyone, revile anyone, rejoice in the
misfortune of anyone, transgress against anyone or envy anyone. For he
has taken the Qur'an and Sunnah, and understanding of Islamic
teachings, as his guide in the acquisition of every good attitude. He
should guard all his physical faculties against doing that which is
forbidden. If words of truth are spoken to him, he should accept them,
whether they come from one who is younger or older than him. He should
seek prominence from Allah, not from other people. He should hate
arrogance and fear lest he fall into it. He should not earn a living
by means of the Qur'an or try to use the Qur'an to meet his needs, and
he should not use it as a means of establishing connections with
people of authority. He should not sit with rich people to recite
Qur'an for them so that they might honour him (with gifts). He should
be content with little, and thus it will suffice him. He should guard
himself against worldly adornments and that which could make him
transgress the limits, following the teachings of the Qur'an and
Sunnah. When he eats, drinks, clothes himself, sleeps, engages in
intimacy with his wife, interacts with his brothers in faith and
visits them, he should do so on the basis of what he has learned of
the teachings of Islam. He should commit himself to honouring his
parents; if they seek his help in doing something that is pleasing to
Allah, he should help them, but if they seek his help in doing
something that is displeasing to Allah, he should not help them. If he
disobeys them with regard to a sinful matter, he should still treat
them with kindness, so that they might give up the intended evil deed
which was not appropriate for them to do. He should uphold the ties of
kinship and dislike severing ties; if someone cuts him off, he should
not cut him off in turn. If anyone disobeys Allah with regard to him,
he should obey Allah with regard to that person. He is gentle and kind
in all his affairs, patient in teaching good; the one who is learning
from him will feel at ease with him and the one who sits with him is
happy to do so, for sitting with him is beneficial. He refers to
knowledge and understanding as a way that guides him to everything
that is good. When he studies the Qur'an, he does so with focus of
mind. His main aim in doing so is to understand what Allah has made
obligatory for him, which is to follow His commands and heed His
prohibitions. His concern is not when will I complete the soorah?
Rather his main aspiration is: when will I realise that Allah is
sufficient for me and I need no one else? When will I be one of the
pious? When will I be one of the doers of good? When will I be one of
those who put their trust in Allah? When will I be one of those who
fear Allah? When will I be one of the patient? When will I be able to
understand the words of Allah? When will I understand what I am
reciting? When will I be able to gain control over my nafs and
restrain its desires? When will I truly strive in Allah's cause? When
will I pay heed to the warnings of the Qur'an? When will I be so
focused on remembrance of Allah that I will not be distracted by
anything else?
Whoever is like this, or is close to it, then he is truly reciting the
Qur'an as it should be recited, paying proper care and attention to
it. The Qur'an will be a witness, an intercessor, a comforter and a
protection for him. Whoever is like that will benefit himself and his
family, and will be a source of goodness for his parents and his
children in this world and the hereafter.
End quote fromAkhlaaq Hamalat al-Qur'an(p. 27).
The one who wants to be included in the words of the Prophet
(blessings and peace of Allah be upon him) about the people of the
Qur'an being Allah's own people and those who are closest to Him
should not complete the Qur'an in more than a month.
Al-Bukhaari )1978) narrated from 'Abdullah ibn 'Amr (may Allah be
pleased with him) that the Prophet (blessings and peace of Allah be
upon him) said: "Read the Qur'an (once) every month." He said: I am
able to do more, and he kept (insisting that he was able to do more in
shorter periods of time until the Prophet (blessings and peace of
Allah be upon him)) said: "[Read it (once)] every three days."
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The correct view in their opinion is seen in the hadith of 'Abdullah
ibn 'Amr, according to which the Prophet (blessings and peace of Allah
be upon him) ended up reducing it to seven days. First of all he
instructed him to read it once every month, then he set the limit
between one month and one week.
It was narrated that he first instructed him to recite it once every
forty days, which would make it at a slow, relaxed pace, and reading
it in three days is for one who wants to strive hard. End quote.
Majmoo' al-Fataawa(13/407-408).
What this means is that it is best to complete the Qur'an between one
week and one month, and if someone is busy, then he has a concession
allowing him to complete it in forty days.
No day should pass without him looking in his Mus-haf and reciting the
words of his Lord. So he should have a daily portion that he always
reads, and the minimum of that should be approximately one juz' of the
Qur'an, although the more he does the better. In addition to that, he
should reflect and act upon what those verses contain of morals and
manners.
Imam Ahmad narrated inaz-Zuhd(p. 128) that 'Uthmaan (may Allah be
pleased with him) said: "I do not like any day or night to pass me by
without me looking in the Book of Allah – referring to reading from
the Mus-haf.
Ibn Katheer (may Allah have mercy on him) said:
The scholars disliked a day to pass without the individual looking in
his Mus-haf. End quote.
Shaykh Ibn Jibreen (may Allah have mercy on him) said:
Those who read the Qur'an throughout the year are the people of the
Qur'an, who are Allah's own people and the closest to Him.
The Muslim should be concerned with the Qur'an, and be among those who
recite it as it should be recited, regarding as permissible what it
permits and as forbidden what it forbids, acting in accordance with
the verses that are clear in meaning, believing in the verses that are
ambiguous in meaning, pausing and wondering at what it tells of
wondrous things, contemplating the likenesses it gives, learning
lessons from its stories and what it contains, and putting into
practice its teachings, because the Qur'an was revealed to be acted
upon and put into practice, even though recitation in itself is a
righteous deed that brings reward.
Whoever would like to be among those who remember Allah, should be
among those who recite the Book of Allah as it should be recited,
reciting it in the mosque, reciting it in his house, reciting it in
his workplace, never neglecting the Qur'an; he should not recite it
only in the month of Ramadan.
So when you read the Qur'an, strive hard and do your best, such as
completing it in five days, or in three days. It is better for the
individual to have a daily portion that he recites after 'Isha', or
after Fajr, or after 'Asr, and so on. If you do that, you will find
that the Qur'an will have an impact on you, and you will start to love
the words of Allah and find pleasure, sweetness and joy in the Qur'an;
at that point you will never become bored of listening to it or of
reciting it.
These are the attributes and characteristics of the believer who
should be one of the people of the Qur'an, who are Allah's own people
and those who are closest to Him. End quote.
Fataawa ash-Shaykh Ibn Jbreen(59/31-32)
Whoever has a daily portion of Qur'an, then gives it up for a valid
reason such as travelling, sickness and the like, will not be harmed
by that, because of the report narrated by al-Bukhaari (2996) from Abu
Moosa (may Allah be pleased with him) who said: The Messenger of Allah
(blessings and peace of Allah be upon him) said: "If a person falls
sick or travels, Allah will decree for him a reward like that of what
he used to do when he was not travelling and was healthy."
The one who wants to be among the people of the Qur'an should not give
up his daily recitation without a valid excuse. The companion of the
Qur'an does not neglect it or let himself be distracted from it.
And Allah knows best.