Never Forget, - Dought & clear, - * Is it permissible to work as a butcher in a non-Muslim country where they do not slaughter the meat in the manner prescribedin Islam?

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I work as a butcher in France. Please note that they do not slaughter the meat in the manner prescribed in Islam. What is the ruling on this work?
Praise be to Allah.
Firstly:
What is required is to denounce evil and combat it, and not approve of it, and to prevent people from getting involved in it or falling into it, because of the general meaning of the verse in which Allah, may He be exalted, 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 Allah. Verily, Allah is Severe in punishment”
[al-Maa’idah 5:2].
And because the Prophet (blessings and peace of Allah be upon him) said: “Whoever among you sees an evil action, then let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart – and that is the weakest of faith.” Narrated by Muslim (49).
An-Nawawi (may Allah have mercy on him) said:
The words of the Prophet (blessings and peace of Allah be upon him), “… let him change it”, form a command which indicates that it is obligatory according to the consensus of the ummah; the proof for the obligation to enjoin what is good and forbid what is evil is based on the Qur’an, Sunnah and scholarly consensus. End quote.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: If a man helps others in disobeying Allah, he is sinning, because he is helping in sin and transgression. Hence the Prophet (blessings and peace of Allah be upon him) cursed alcohol, the one who presses (the grapes, etc), the one for whom it is pressed, the one who carries it, the one to whom it is carried, the one who sells it, the one who buys it, the one who pours it, the one who drinks it and the one who consumes its price. Most of these people, such as the one who presses it, the one who carries it, and the one who pours it, are helping in drinking it. Hence it is forbidden to sell weapons to one who will use them in a forbidden fight, such as fighting the Muslims or fighting in the event of fitnah (turmoil, civil war). (22/141-142)
Once this is understood, then slaughter in a manner other than that which is prescribed in Islam is haraam, so it is not permissible for the Muslim to do this himself, and it is not permissible for him to help others in it, whether that is by doing the slaughtering or disposing of the meat after it has been slaughtered by selling or buying and so on.
Al-Bukhaari (2236) and Muslim (1581) narrated from Jaabir ibn ‘Abdullah (may Allah be pleased with him) that he heard the Messenger of Allah (blessings and peace of Allah be upon him) , during the year of the Conquest when he was in Makkah: “Allah and His Messenger have forbidden the sale of alcohol, dead meat, pork and idols.”.
Al-Haafiz ibn Hajar (may Allah have mercy on him) said:
Ibn al-Mundhir and others narrated that there was consensus on the prohibition on selling dead meat (that which died without being slaughtered in the manner prescribed in Islam), but they made an exception from that in the case of fish and locusts.
End quote fromFath al-Baari(4/424).
Anything that has not been slaughtered in the manner prescribed in Islam comes under the heading of “dead meat”, such as that which died of natural causes and was not slaughtered properly.
Ibn al-Qayyim (may Allah have mercy on him) said:
With regard to the prohibition on selling dead meat, that includes everything that may be called dead meat, whether it died of natural causes or was slaughtered in a manner that does not make it permissible..
And Allah knows best.

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Never Forget, - Dought & clear, - * Ruling on shaking hands with and kissing mahrams

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What is the ruling on greeting mahrams by kissing and shaking hands? If that is permissible, then who are the relatives who are mahrams? Does the ruling on shaking hands and kissing include mahrams through breastfeeding?
Praise be to Allah.
There is nothing wrong with a man greeting his mahrams, or with a woman greeting her mahrams, by shaking hands or by kissing. There is nothing wrong with that. The mahrams are the ones who are mentioned in the verse in which Allah, may He be glorified and exalted, says (interpretation of the meaning):
“…and not to reveal their adornment except to their husbands, their fathers, their husbands fathers, their sons, their husbands sons, their brothers or their brothers sons, or their sisters sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess...”
[an-Noor 24:31].
So mahrams include maternal uncles, paternal uncles and others.
The following are the mahrams: her father, her grandfathers, her mother’s father and grandfathers on the mother’s side, her sons, the sons of her daughters and the sons of her sons. The woman’s brothers and the sons of her brothers are also her mahrams, as are her maternal uncles and paternal uncles; all of them are her mahrams. The same applies to her husband’s father, her husband’s grandfather, her husband’s son, his son’s sons and the son of her husband’s daughters; all of them are mahrams to her.
There is nothing wrong with a man kissing his mahram - his paternal aunt, his maternal aunt, his mother, his grandmother and his sister. There is nothing wrong with him kissing them, but it is preferable for him to kiss her on the head, especially if she is an adult, or on the nose or on the cheek. The majority of scholars regard it as makrooh to kiss on the mouth except the husband; it is better for that to be with the husband, not with mahrams. In the case of mahrams, kissing should be done on the head, the nose or the cheek. This is what is preferred and is appropriate.
It is all the same whether the mahrams are mahram by blood or through breastfeeding.
The mahrams through breastfeeding are the woman’s father through breastfeeding, her paternal uncle through breastfeeding, her maternal uncle through breastfeeding, her husband’s son through breastfeeding, her husband’s father through breastfeeding. They are like blood relatives because the Prophet (blessings and peace of Allah be upon him) said: “What becomes mahram (forbidden for marriage) through breastfeeding is that which becomes mahram through blood ties.” This is what he (blessings and peace of Allah be upon him) said. So blood ties are like ties through breastfeeding. The same also applies to ties through marriage (in-laws), as mentioned above. The husband’s father is a mahram by virtue of ties through marriage. The husband’s grandfather and the husband’s son are also mahrams by virtue of ties through marriage. Whether (the mahram relationship) is through ties of blood or through breastfeeding, shaking hands is more appropriate.
End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him).

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Never Forget, - Dought & clear, - * Should she refuse to go to Hajj because shewill go back to sin after Hajj?

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I am a young woman, twenty-four years old. I want to go for Hajj, but my relatives told me: You will inevitably fall into sin, such as going to wedding parties, where of course there is music and mixing between men and women.
Therefore, after coming back from Hajj, can I go to places where there is mixing between men and women? Is it permissible for me to go with my paternal uncle for Hajj?
Praise be to Allah.
Firstly:
We would like to congratulate you for your intention and decision to do Hajj, for at this young age, and in that country that is far away, it is very rare to find anyone who thinks of performing this great obligatory duty. Perhaps that is because they are distracted by worldly concerns and eagerness to acquire wealth, and to follow in the footsteps of the people of that disbelieving land. It is for these reasons that Islam advises us not to live among them, and repeatedly warns us against doing that. We ask Allah, may He be exalted, to enable you and your family to live in a Muslim country.
Secondly:
You should understand that sins incur the wrath of Allah, may He be exalted, and the one who does them is deserving of punishment. It makes no difference whether those sins occur before or after Hajj. Imam Ibn al-Qayyim wrote in his bookal-Jawaab al-Kaafi li man su’ila ‘an ad-Dawa’ ash-Shaafiabout a number of the effects that sin has on the one who does it. We have quoted that at length in the answer to question no. 23425. Among the things he (may Allah have mercy on him) said was that sin creates alienation between a person and his Lord, and it is the cause of loss ofbarakah(blessing), a bad end, things becoming difficult, and scarcity of provision.
By Allah’s grace towards this ummah, He has ordained for it occasions of good, of which the Muslim may avail himself to expiate his sins and increase his reward. So fasting the day of ‘Arafah bring expiation for two years, fasting the day of ‘Ashoora’ brings expiation for one year, and so on.
One of the greatest occasions of good and opportunities for doing acts of worship and obedience is Hajj. It is narrated in the saheeh Sunnah that “Whoever does Hajj and does not utter any obscene speech or do any evil deed, will go back as his mother bore him.”
Narrated by al-Bukhaari (1683) and Muslim (1349).
The wise Muslim takes advantage of such opportunities, not in order to go back to committing sin again after that, but in order to turn over a new leaf and reconcile with his Lord, may He be blessed and exalted. If the Muslim understands that he no longer has any sins on his record, he will give thanks to his Lord, may He be exalted, and part of giving thanks is that he does not go back to doing that which incurs His wrath. This does not mean that the one who does Hajj will never sin again; rather what it means is that it is a characteristic of acts of worship in general that they form a barrier to sin, by the grace of Allah. Another of their characteristics, especially Hajj, is that they take away from a person the consequences and shame of sin.
For that reason, the Prophet (blessings and peace of Allah be upon him) said: “Make the Hajj and ‘Umrah follow each other closely, for they remove poverty and sins as the bellows removes the dross of iron, gold and silver, and an accepted Hajj brings no less a reward than Paradise.”
Narrated and classed as saheeh by al-Tirmidhi (810); al-Nasaa’i (2631). Classed as saheeh by Shaykh al-Albaani inal-Silsilah al-Saheehah(2901).
This indicates that the Muslim may commit sins before and after Hajj, for no one is infallible and immune from falling into sin. But if he does Hajj and ‘umrah a great deal, his sins will be expiated by these repeated actions.
We do not mean to say that a person has a concession allowing him to sin after Hajj or before it – Allah forbid – not at all. There is no concession whatsoever allowing anyone to disobey Allah. Rather what we mean to say is that if every person who committed a sin refused to go on pilgrimage to the House of Allah, no one would ever go on pilgrimage to the House of Allah, and no one would ever perform the rituals ordained by Allah.
The same would be true if everyone who was afraid of sin refused to go on Hajj. Pilgrimage to the sacred House of Allah would cease, for there is no believing slave who can guarantee that he will never fall into sin at some point. The most that we can say is:
Allah has instructed His slaves to repent, as He says (interpretation of the meaning):“And all of you beg Allah to forgive you all, O believers, that you may be successful” [an-Noor 24:31].
Part of repenting properly is training oneself not to go back to any of that sin, minor or major. If one is overcome by one’s nafs and goes back to any of that sin, then he must hasten to repent once more, and to do a lot of good deeds.
Falling into sin requires us to hasten to do acts of worship and obedience, and to do a great deal of such acts at all times and on all occasions, not to neglect a significant act of worship, such as pilgrimage to the sacred House of Allah, for fear of falling into sin once more. This is contrary to the nature of things.
Thirdly:
With regard to going with your paternal uncle, yes it is permissible for you to go with your paternal uncle, because he is one of your mahrams. If this is the obligatory Hajj, then going with him is obligatory for you, not merely permissible.
So seek the help of Allah and hasten to do Hajj, and strive hard to repent to Allah and express your need for Him to protect you from sin and error.
And Allah knows best.

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Never Forget, - Dought & clear, - * Ruling on wearing ordinary clothing over the izaar and rida’ [ihram garments] before starting the rituals

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I am going to travel for ‘umrah next week – in sha Allah – and I intend to enter ihram from my house in Cairo, because it is difficult to do ghusl and change my clothes when passing the miqaat in the plane. But the weather is cold, and wearing the ihram garments that are relatively light may cause me to become sick en route to the airport, especially since my immune system is weakened due to the chemotherapy that I am undergoing.
Can I start the steps of ihram at home by doing ghusl, putting on perfume, wearing the ihram garments and praying, but deferring saying “Labbayka ‘umratan (Here I am for ‘Umrah)” and reciting the Talbiyah, then put on warm tailored garments over the ihram, then take off the tailored garments and say “Labbayka ‘umratan” and the Talbiyah later on, in the airport or on board the plane? This is so that I will not put on any tailored garments after completing the first steps of entering ihram.
Praise be to Allah.
It is permissible for the one who wants to do Hajj or ‘umrah to do ghusl, put on perfume and whatever garments he wishes over the ihram garments, and to do any of the things that are prohibited when in ihram, so long as he has not formed the intention to actually begin the rituals. This is indicated by the report narrated by an-Nasaa’i from ‘Aa’ishah (may Allah be pleased with her), who said: I put perfume on the Messenger of Allah (blessings and peace of Allah be upon him) with my own hand, when he entered ihram – when he wanted to enter ihram (and before he did so) – and when he exited ihram – before he completely exited ihram (in the case of Hajj). Classed as saheeh by Shaykh al-Albaani (may Allah have mercy on him) inSaheeh Sunan an-Nasaa’i.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
This report is quoted as evidence that it is mustahabb (encouraged) to put on perfume when wanting to enter ihram, and that it is permissible to leave is there after entering ihram, and that it does not matter if its colour or fragrance remain; rather what is prohibited is to put it on anew when in ihram. This is the view of the majority of scholars.
End quote fromFath al-Baari(3/390)
Shaykh Ibn Baaz (may Allah have mercy on him) said: There is nothing wrong with doing ghusl, putting on the ihram garments and putting on perfume at home, because they are close to the miqaat by means of vehicles. But what is prescribed for them is not to enter ihram except at the miqaat. Ihram means forming the intention to begin the rituals. This is what ihram means. Then it is prescribed for them when forming the intention to utter the ritual intended, so one should say: “Labbayka ‘umratan(Here I am for ‘umrah)” or “Labbayka Hajjan(Here I am for Hajj).”
End quote fromMajmoo‘ Fataawa Ibn Baaz(17/52)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said inash-Sharh al-Mumti‘(7/69): The words “his intention is a condition” refer to the intention to begin the rituals, i.e., forming the intention to begin the rituals is a condition; it is essential to form the intention to begin the rituals. If a person recites the Talbiyah without intending to start the rituals, then he does not enter ihram merely by reciting the Talbiyah. If he puts on the ihram garments without intending to begin the rituals, then he has not entered ihram just by wearing the ihram garments. The Talbiyah may be recited by the pilgrim and others, and wearing the izaar and rida’ is for the pilgrim in ihram and others. End quote
Based on that, it is permissible for you to wear tailored clothes, and to wear whatever you want, to protect yourself from cold, over the ihram garments (the izar and rida’), and to do everything that the person who is not in ihram does, of the things that are prohibited whilst in ihram, even if you have done ghusl and put on the ihram garments in your home, so long as you have not formed the intention to begin the rituals. This intention – as stated above – is an essential condition, but it does not have to be done until you come in line with the miqaat. It is permissible to enter ihram before reaching the miqaat, but this is contrary to what is preferred.
And Allah knows best.

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