1. can anyone distribute money by selling a goat that was offered to
be slaughtered in the name of Allah for family welfare.
2. can a goat less than one year of age is acceptable for Aqeeka (for
new born baby two for boy, 0ne for girl).
these are needed please do reply these questions.
Praise be to Allaah.
It is not permissible to sell part of the sacrificial animal or
udhiyah, or to sell all of it, except in cases where it is done in
accordance with the purpose of the sacrifice, because what a person
has given to Allaah cannot be sold at all.
It says in al-Mughni: It is not permissible to sell any part of it –
i.e., the sacrificial animal – but if the butcher is poor and he gives
him something because he is poor, in addition to the wages that he
gives him, that is permissible, because he is entitled to take some of
it because of being poor, not as payment forhis work. End quote
(3/222)
Shaykh Ibn 'Uthaymeen said: It is haraam to sell any part of the
udhiyah, whether the meat or anything else, even the skin. The butcher
should not be given anything from it in partial payment for his work,
because that is like selling. (Risaalah Ahkaam al-Hadiy wa'l-Udhiyah)
And he (may Allaah have mercy on him) said: It is not permissible to
dispose of it – i.e., the udhiyah – in ways that would prevent going
ahead with the sacrifice,such as selling, giving away, giving as a
pledgeand so on, unless he replaces it with something that serves the
purpose pf sacrifice better, not for his own ends. If he selects a
sheep for sacrifice then he decides that he wantsto keep it for some
reason and replaces it with one that is better so that he can keep it,
that is not permissible, because he is taking back something that he
had set aside for Allaah for his own ends and notfor serving the
purpose of sacrifice in a better way.
With regard to rams, which are male sheep, the ram should have reached
the age of one year in order for it to be permissible as a sacrifice,
but the Sunnahshows that it is permissible to sacrifice ajadh'ah. The
majority of scholars say that this applies only to jadh'ah of sheep,
not of goats. A jadh'ah of sheep is one that is six months old, but
the older it is than six months the better, because some of the
madhhabs say that jadh'ah means one that is a year old.
The evidence that indicates that the desirable age according to
sharee'ah is one year is the marfoo' hadeeth of Jaabir (may Allaah be
pleased with him):
"Do not slaughter anything but a two-year-old animal, unless it is too
difficult for you, in which case slaughter a jadh'ah sheep."
Narrated by Muslim 1963.
The apparent meaning of the hadeeth is that a jadh'ah of sheep is only
acceptable if a two-year-old is not available. But the majority of
scholars interpreted that as referring to what is mustahabb, and they
quoted the following as evidence:
1 – It was narrated from one of the companions of the Prophet (peace
and blessings of Allaah be upon him) that "a jadha'h is sufficient for
what a two-year-old is sufficient." Narrated by al-Nasaa'i (4383) and
Abu Dawood (2799); classed as saheeh by al-Albaani.
2 – It was narrated that 'Uqbah ibn 'Aamir (may Allaah be pleased with
him) said: We sacrificed a jadh'ah of sheep alongwith the Messenger
of Allaah (peace and blessings of Allaah be upon him). Narrated by
al-Nasaa'i (4382). Its isnaad was classed as qawiy by al-Haafiz in
al-Fath, and as saheeh byal-Albaani. See the commentary on Zaad
al-Ma'aad (2/317).
It should be noted that the same conditions are stipulated for
'aqeeqah as for udhiyah: the animal should be free of faults and of
the proper age. The evidence for that is qiyaas (analogy), on the
basis that both are sacrifices.
Thus it may be known that it is acceptable for you to sacrifice a
sheep that has reached the ageof six months. And Allaahknows best.
--
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Islam is a religion of Mercy, Peace and Blessing. Its teachings emphasize kind hear tedness, help, sympathy, forgiveness, sacrifice, love and care.Qur’an, the Shari’ah and the life of our beloved Prophet (SAW) mirrors this attribute, and it should be reflected in the conduct of a Momin.Islam appreciates those who are kind to their fellow being,and dislikes them who are hard hearted, curt, and hypocrite.Recall that historical moment, when Prophet (SAW) entered Makkah as a conqueror. There was before him a multitude of surrendered enemies, former oppressors and persecutors, who had evicted the Muslims from their homes, deprived them of their belongings, humiliated and intimidated Prophet (SAW) hatched schemes for his murder and tortured and killed his companions. But Prophet (SAW) displayed his usual magnanimity, generosity, and kind heartedness by forgiving all of them and declaring general amnesty...Subhanallah. May Allah help us tailor our life according to the teachings of Islam. (Aameen)./-
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Monday, April 22, 2013
Islamic Stories, - The man who got trapped in an island
The only survivor of a shipwreck was washed up on a small, uninhabited island.
He prayed feverishly for Allah to rescue him, and every day he scanned
the horizon for help, butnone seemed forthcoming.
Exhausted, he eventuallymanaged to build a littlehut out of driftwood
to protect him from the elements and to store hisfew possessions.
But then one day, after scavenging for food, he arrived home to find
his little hut in flames, the smoke rolling up to the sky. The worst
had happened; everything was lost. He was stunnedwith grief and anger.
"Allah, how could you dothis to me!" he cried. Early the next day,
however, he was awakened by the sound of a ship that was approaching
the island. It had come to rescue him.
"How did you know I was here?" asked the weary man of his rescuers.
"We saw your smoke signal," they replied.
It is easy to get discouraged when things are going badly. But we
shouldn't lose heart, because Allah is atwork in our lives, even in
the midst of pain and suffering.
Remember, next time your little hut is burning to the ground--it just
may be a smoke signal that summons The Grace of Allah.
Pass this on. You never know who may be in need of this today. - -
▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - -
He prayed feverishly for Allah to rescue him, and every day he scanned
the horizon for help, butnone seemed forthcoming.
Exhausted, he eventuallymanaged to build a littlehut out of driftwood
to protect him from the elements and to store hisfew possessions.
But then one day, after scavenging for food, he arrived home to find
his little hut in flames, the smoke rolling up to the sky. The worst
had happened; everything was lost. He was stunnedwith grief and anger.
"Allah, how could you dothis to me!" he cried. Early the next day,
however, he was awakened by the sound of a ship that was approaching
the island. It had come to rescue him.
"How did you know I was here?" asked the weary man of his rescuers.
"We saw your smoke signal," they replied.
It is easy to get discouraged when things are going badly. But we
shouldn't lose heart, because Allah is atwork in our lives, even in
the midst of pain and suffering.
Remember, next time your little hut is burning to the ground--it just
may be a smoke signal that summons The Grace of Allah.
Pass this on. You never know who may be in need of this today. - -
▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - -
Islamic Stories, - Bedouin's logic prove the existence of God
Once, a Bedouin was asked what made an unsophisticated man likehim
believe in Allah.
Bedouin: "Do you see these marks in the sand?"
Man: "Yes."
Bedouin: "What do they tell you?"
Man: "A camel went by."
Bedouin: "Did you see the camel?"
Man: "No, but these footprints in the sand suggest that a camel made them."
Bedouin: "Do you see these mountains?"
Man: "Yes."
Bedouin: "They are indicative to me that Allah made them."
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believe in Allah.
Bedouin: "Do you see these marks in the sand?"
Man: "Yes."
Bedouin: "What do they tell you?"
Man: "A camel went by."
Bedouin: "Did you see the camel?"
Man: "No, but these footprints in the sand suggest that a camel made them."
Bedouin: "Do you see these mountains?"
Man: "Yes."
Bedouin: "They are indicative to me that Allah made them."
--
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Suggetions any time, below each Posts or Write to my Email -
aydnajimudeen@gmail.com/-
Thanks my Readers.
-
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¤ Assalamualaikum Wa Rahmatullahi Wa barakatuh ¤
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Sunday, April 21, 2013
Fathwa, - Touching the torah and the gospel in case of minor or major impurity
Question
I read in the different oldbooks of Fiqh that there is an opinion
indicating prohibition of touching the Torah and the Gospel while one
is in a state of minor or major impurity (requires Wudhoo' or Ghusl).
Some scholars restricted prohibition to what is not distorted of these
books. Is this valid nowadays? It is proved now that these books have
been distorted, so isit permissible for one to touch them while he is
inthis state?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
The scholars provided different views with regards to the ruling of
touching the heavenly books other than the Quran by a person who isin
a state of minor or major impurity. Most of them are of the view
thatit is permissible to touch these books, even if it is proved that
they are not distorted. They argued that a person who is in a state of
minor of major impurity is only forbidden to touch the noble Quran,
due to its advantage over the otherbooks.
An-Nawawi a Shaafi'i scholar, elaborated on this issue and said: " It
is permissible for a person who is in a state of minoror major
impurity to touch and carry the Torah and the Gospel. The majority of
the scholars adopted this view. Al-Maawardi and Ar-Rooyaani, however,
mentioned two relevant opinions: the first is that it is
impermissible. The second is that it is permissible because these
books are abrogated. This is the view adopted by most of the Shaafi'i
scholars. Al-Mutawalli said, 'If one thinks that some parts of these
books are not distorted, it is just disliked, not prohibited, to touch
them .' "
Al-Hattaab a prominent Maaliki scholar, said: " It is not disliked for
a person whois in a state of minor or major impurity to touch the
Torah, the Gospel andthe Zaboor (the book of Psalms). That is because
the prohibition of doing that is only restricted to the Quran. On the
other hand, what is not in Arabic is not considered to be the Quran.
Even when the Quran is written in any language other than Arabic, it
is permissible for one who is in a state of minor or major impurity to
touch it because it is not Quran;rather, it is just the interpretation
of the meanings. The other books are distorted and we do not know
whetherthey are authentic or not . "
Al-Haskafi a prominent Hanafi scholar, said: " The preponderant
opinion of the Hanafi scholars is thattouching the Torah and similar
books while one is in a state of minor or major impurity is not
forbidden, unlike the Quran . "
Al-Mardaawi a Hanbali scholar, said in Al-Insaaf: " According to the
sound opinion of the Hanbali scholars, it is permissible for one who
is in a state of minor or major impurity to touch the Quranic parts
whose recitation is abrogated aswell as other books, such as the Torah
and the Gospel. According to another opinion, this is not permissible
. "
Consequently, one is blameless for touching the Torah or the Gospel
while he is in a state of minor or major impurity, particularly the
current books which have been distorted and altered by addition and
deletion.
Allaah Knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
I read in the different oldbooks of Fiqh that there is an opinion
indicating prohibition of touching the Torah and the Gospel while one
is in a state of minor or major impurity (requires Wudhoo' or Ghusl).
Some scholars restricted prohibition to what is not distorted of these
books. Is this valid nowadays? It is proved now that these books have
been distorted, so isit permissible for one to touch them while he is
inthis state?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
The scholars provided different views with regards to the ruling of
touching the heavenly books other than the Quran by a person who isin
a state of minor or major impurity. Most of them are of the view
thatit is permissible to touch these books, even if it is proved that
they are not distorted. They argued that a person who is in a state of
minor of major impurity is only forbidden to touch the noble Quran,
due to its advantage over the otherbooks.
An-Nawawi a Shaafi'i scholar, elaborated on this issue and said: " It
is permissible for a person who is in a state of minoror major
impurity to touch and carry the Torah and the Gospel. The majority of
the scholars adopted this view. Al-Maawardi and Ar-Rooyaani, however,
mentioned two relevant opinions: the first is that it is
impermissible. The second is that it is permissible because these
books are abrogated. This is the view adopted by most of the Shaafi'i
scholars. Al-Mutawalli said, 'If one thinks that some parts of these
books are not distorted, it is just disliked, not prohibited, to touch
them .' "
Al-Hattaab a prominent Maaliki scholar, said: " It is not disliked for
a person whois in a state of minor or major impurity to touch the
Torah, the Gospel andthe Zaboor (the book of Psalms). That is because
the prohibition of doing that is only restricted to the Quran. On the
other hand, what is not in Arabic is not considered to be the Quran.
Even when the Quran is written in any language other than Arabic, it
is permissible for one who is in a state of minor or major impurity to
touch it because it is not Quran;rather, it is just the interpretation
of the meanings. The other books are distorted and we do not know
whetherthey are authentic or not . "
Al-Haskafi a prominent Hanafi scholar, said: " The preponderant
opinion of the Hanafi scholars is thattouching the Torah and similar
books while one is in a state of minor or major impurity is not
forbidden, unlike the Quran . "
Al-Mardaawi a Hanbali scholar, said in Al-Insaaf: " According to the
sound opinion of the Hanbali scholars, it is permissible for one who
is in a state of minor or major impurity to touch the Quranic parts
whose recitation is abrogated aswell as other books, such as the Torah
and the Gospel. According to another opinion, this is not permissible
. "
Consequently, one is blameless for touching the Torah or the Gospel
while he is in a state of minor or major impurity, particularly the
current books which have been distorted and altered by addition and
deletion.
Allaah Knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
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