For children, - Stories of Prayer: Power of Prayer, Prayer Story, Supplication Prayer

Share

Muniba, a young Muslim university student, was home for the summer. She had gone to visit some sisters one evening and the time passed quickly as each shared their various experiences of the past year.
Muniba ended up staying longer than she had planned.
Evening came and Muniba had to walk home alone, but she wasn't afraid because it was a small town and she lived only a few blocks away. As she walked along under the tall elm trees, Muniba asked "Allah (SWT)" to keep her safe from harm and danger. When she reached the alley, which was a short cut to her house, Muniba decided to take it.
However, halfway down the alley, Muniba noticed a man standing at the end, as though he was waiting for her. She became uneasy and began to pray, asking for "Allah's (SWT)" protection. Instantly a comforting feeling of quietness and security wrapped around her; she felt as though someone was walking with her. When she reached the end of the alley, she walked right past the man and arrived home safely.
The following day, Muniba read in the paper that a young girl had been raped in the same alley, just twenty minutes after she had been there.
Feeling overwhelmed by this tragedy and the fact that it could have been her, she began to weep. Thanking Allah (SWT) for her safety and to help this young woman, Muniba decided to go to the police station. She felt she could recognize the man, so she told them her story. The police asked her if she would be willing to look at a line up to see if she could identify him.
Muniba agreed and immediately pointed out the man she had seen in the alley the night before. When the man was told he had been identified, he immediately broke down and confessed.
The officer thanked Muniba for her bravery and asked if there was anything they could do for her, she asked if they would ask the man one question.
Muniba was curious as to why he had not attacked her. When the policeman asked him he answered, "Because she was not alone. She had two tall men walking on either side of her."

Share

Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajj and ‘Umrah), Dought & clear, - * His wife is breastfeeding; should he delay Hajj untilnext year?

Share

I intended to do Hajj this year, but my wife is breastfeeding, so I decided to delay Hajj until next year, in sha Allah. Please note that my financial situation is good, praise be to Allah. Do I have to do anything?
Praise be to Allah.
If you have already done the obligatory Hajj, then you have the choice with regard to a voluntary Hajj between doing it this year or delaying it until next year, because of what you mentioned about being busy with your family or wanting to stay with them and so on. In that case you can choose not to do it at all, because it is voluntary and not obligatory.
But if the question is about the obligatory Hajj, then it depends. There are two scholarly views, one of which is when one becomes able to afford it, Hajj becomes obligatory and must be performed in the same year; the other view says that it may be delayed. However, the more correct view is that it becomes obligatory with immediate effect and must be performed in the same year. The one who can afford provisions and a means of transportation is obliged to do Hajj, and it is not permissible for him to delay it. Please see question no. 41702
Based on that, if your leaving your wife will not cause her or the child any harm, then you must do Hajj this year and you do not have the option of delaying it in the hope that your family could go with you. But if your wife has enough money to do Hajj, or you can pay the expenses of Hajj for her, and it will not harm her or her baby if she goes to Hajj, or she can leave the baby with someone who can look after him, then she is obliged to go for Hajj. Otherwise, it is permissible for her to delay it.
The point is that Hajj may be obligatory for the husband but not for the wife, depending on whether the conditions are met or there are any impediments. So the husband should not delay his obligatory Hajj because of wanting to take his wife with him for Hajj.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked the following question: My wife has not yet done the obligatory Hajj, and we have a baby who is four months old and he is being breastfed by his mother. Should she do Hajj or stay with her baby? And is it better, if she goes for Hajj, to take pills in order to stop menses, or not? Please advise us, may Allah bless you.
He replied: If the baby will not be affected or harmed by her leaving him, in that he can be breastfed by someone other than his mother, and there is someone who can look after him properly, then there is nothing wrong with her doing Hajj, especially if it is the obligatory Hajj. But if there is any fear for the child, then it is not permissible for her to do Hajj even if it is the obligatory Hajj, because the breastfeeding mother is permitted to not observe the obligatory fast if she fears for her child. So how can it not be permissible for her to postpone Hajj if she fears for her child? If she fears for her child, then what she must do is stay, then when he is older she can do Hajj next year. There is no blame on her if she stays home and does not do Hajj, because in this case she is not obliged to do Hajj immediately.
With regard to using pills during Hajj or ‘Umrah, there is nothing wrong with that, because this is a need. But it is essential to consult a doctor, because the pills may be harmful and may cause her harm.
End quote fromal-Liqa’ ash-Shahri, 10/25
And Allah knows best.

Share

Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajj and ‘Umrah), Dought & clear, - * Ruling on wearing ordinary clothing over the izaar and rida’ [ihram garments] before startingthe rituals

Share

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.

Share

Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajj and ‘Umrah), Dought & clear, - * Ruling on wearing ordinary clothing over the izaar and rida’ [ihram garments] before startingthe rituals

Share

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.

Share

Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajj and ‘Umrah), Dought & clear, - * The virtue of an accepted Hajj that is mentioned in ahadith is general and is applicable to both obligatory and voluntary Hajj

Share

The Messenger (blessings and peace of Allah be upon him) told us in the hadith: “Whoever performs Hajj and does not commit any obscenity or commit any evil will go back (free of) sin as on the day his mother bore him”; does this apply only to the obligatory Hajj? Or does it apply also to the one who does Hajj after the obligatory Hajj, i.e., a Sunnah Hajj? Will he also go back (free of sin) as his mother bore him? If his Hajj is accepted, will he have no reward except Paradise, or is that only for the obligatory Hajj?
Praise be to Allah.
There are a number of hadiths that speak of the virtue of Hajj, including the following:
1. The hadith narrated by al-Bukhaari (1521) and Muslim (1350) from Abu Hurayrah (may Allah be pleased with him) who said: I heard the Prophet (blessings and peace of Allah be upon him) say: “Whoever performs Hajj and does not commit any obscenity or commit any evil will go back (free of) sin as on the day his mother bore him”
2. Al-Bukhaari (1773) and Muslim (1349) narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “…an accepted Hajj brings no reward but Paradise.”
3. At-Tirmidhi (738) and an-Nasaa’i (2631) narrated that ‘Abdullah ibn Mas‘ood said: The Messenger of Allah (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.” Classed as hasan by Shaykh al-Albaani inSaheeh Sunan at-Tirmidhi
The virtue mentioned in the hadiths quoted above includes both the obligatory Hajj and the naafil (supererogatory) Hajj, because of the general meaning of the wording.
As the scholars (may Allah have mercy on them) said, the accepted Hajj is that which is not mixed with sin.
Shaykh Ibn Baaz (may Allah have mercy on him) said: The accepted Hajj is that in which a person does not commit any acts of disobedience towards Allah, as is indicated by the words of the Prophet (blessings and peace of Allah be upon him) in the report narrated from him by Abu Hurayrah: “Whoever performs Hajj and does not commit any obscenity or commit any evil will go back (free of) sin as on the day his mother bore him”
End quote fromMajmoo‘ Fatawa Ibn Baaz(16/334)
And Allah knows best.

Share

Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajj and ‘Umrah), Dought & clear, - * She did not complete sa‘i in ‘Umrah of tamattu‘

Share

I went for Hajj last year, but made some mistakes while performing the Hajj upon arrival. My wudu was nullified during the tawaf and I did not go to redo it, rather I continued with tawaf not knowing that repeating wudu was necessary. As well, during the sa’y (between Safa and Marwah) I did not climb up on Safa, but stpooed at the green line. I got my periods during Hajj, therefore, I did the tawaf on the 6th day of my cycle when I was certain that it would end. However, I was surprised after the tawaf to see some discharge from my vagina.
What shall I do in this instance?
Should I take a bath and repeat the tawaf, keeping in mind that when I saw the discharge, I was still in ihram? Do I need to offer a sacrifice for any on the abovementioned?
Praise be to Allah.
Firstly:
The correct view is that being in a state of wudoo’ (in tawaaf) is Sunnah and is not a condition of tawaaf being valid. For more information, please see the answer to question no. 145246
Secondly:
In order for sa‘i to be valid, it is not essential to climb as-Safa and al-Marwah; rather it is sufficient to cover the distance between them, which nowadays is marked by the ends of the pathway used for wheelchairs.
Thirdly:
If what you mean by the green light is the place in which it is prescribed to run, then your sa‘i is not valid, because you did not complete it. Allah, may He be exalted, says (interpretation of the meaning):“Verily! As-Safa and Al-Marwah (two mountains in Makkah) are of the Symbols of Allah. So it is not a sin on him who perform Hajj or Umrah (pilgrimage) of the House (the Ka‘bah at Makkah) to perform the going (Tawaf) between them (As-Safa and Al-Marwah)” [al-Baqarah 2:158]. Going between them is done by covering the distance between them.
Based on that, if a person does sa‘i but does not reach the bottom of the two mountains, which nowadays is marked by the ends of the pathway used for wheelchairs, then it is as if he has not done sa‘i at all; he has to go back to Makkah and perform sa‘i, because sa‘i is one of the pillars or essential parts of ‘umrah, without which it is not complete.
But if what you mean by the green line is something other than what we have mentioned, then you have to explain more clearly.
This has to do with the ruling on one who did not complete sa‘i between as-Safa and al-Marwah, and you stated that this happened in ‘umrat al-qudoom (‘umrah before Hajj upon arrival in Makkah); therefore what appears to be the case is that you were doing Hajj tamattu‘ (where the pilgrim enters ihram for ‘umrah then exits ihram until it is time to enter ihram for Hajj), and that this occurred during ‘umrah.
If that is the case, then you do not have to do anything, and your ‘umrah and Hajj are valid, but the type of Hajj turned into qiraan instead of tamattu‘, because you entered ihram for Hajj before finishing the ‘umrah of tamattu‘.
See also the answer to question no. 109267.
Fourthly:
If you were certain that you had become pure following the end of your menses, then any discharge after that does not matter, because of the words of Umm ‘Atiyyah (may Allah be pleased with her): We used not to regard any yellowish or brownish discharge after becoming pure as being of any significance.
Narrated by al-Bukhaari, 326; Abu Dawood, 307
And Allah knows best.

Share

For children, - Dua: Supplication and Invocation in Islam, Supplication Meaning, Supplication Definition

Share

Dua is an Arabic term which means to 'call out' or to 'summon' or to 'invoke' and in the Islamic terminology, it means a humble prayer by a modest person to a superior. Muslims use this term and call out to Allah (SWT), and Muslims regard this as one of the greatest acts of worship in Islam.
Supplication definition and meaning in Islam: Supplication is petitioning Allah (SWT) for fulfillment of ones legitimate desires. It is therefore necessary that the supplicant should be conversant with the meaning of the prayer and the etiquette of reciting the prayer. He must recite the supplication with dedication of heart and his attitude should be equally submissive if not more than what he adopts for asking a favor from a fellow human being.
The Holy Prophet of Islam (saw) has said: "Shall I introduce to you a weapon which will protect you both from the evils of enemies and increase your sustenance? They said: Yes, O Messenger of Allah. The Holy Prophet of Islam (saw) replied: Call your Lord day and night, for "Dua" is the weapon of a believer."
Imam Ali (as) says: "Dua" is the shield of a believer. If you keep on knocking the door of Divine Mercy, it will be opened to you."
Imam Sadiq (as) says: "Dua is more forceful than a sword."
Imam Musa Kazim (as) says: "Dua reverts both what has been destined and what has not been destined."
Supplications in Islam, Supplication Prayer, Supplication in Noble Qur'an and Hadith
And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the supplicant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way. Noble Qur'an (2:186)
And your Lord says: "Call on Me; I will answer your (Prayer): but those who are too arrogant to serve Me will surely find themselves in Hell - in humiliation!" Noble Qur'an (40:60)
In this Holy verse, Allah (SWT) considers Dua as prayers, that is to say, if someone speaks to his Lord, he has performed prayer and those who do not pray are considered as unbelievers.
Say: My Lord would not care for you were it not for your prayer; Noble Qur'an (25:77)
Imam Ali (as) says: "Allah (SWT) doesn't answer the prayer of a person whose prayer doesn't come from his heart." Therefore, one should pray from the depths of his heart and should have a conviction that Allah (SWT) will fulfill his wish.
Imam Sadiq (as) says: when a person wants Allah (SWT) to help him in times of difficulty, he must make it a habit to supplicate to Allah (SWT) before any such difficulty arises. He should not present himself to Allah (SWT) as a total stranger when he needs help.
Imam Sadiq (as) says: the creature nearest to Allah (SWT) is one who, while prostrating in prayer, cries and if he has lost hope of his prayer getting answered he should raise his hands towards the Heaven as if importuning Allah (SWT) for granting his wish.
When God grants your prayers ...
Yes, it is wonderful when you pray fervently for something and you get it! It is a very nice feeling to be sure that even if no one else does, there is one being who never fails to listen to you and grants you whatever you want. Wait, there is a catch here. God does give you what you want but very rarely does He give when you want it and in the way you want it.
For instance, highest scores in an examination are got but best friend has got alienated in the process; you get to buy the beautiful dress you were eyeing from many days and find that it doesn't suit you at all but suits your sister perfectly; lot of wealth and fame is earned but when the parents are no longer there or are not capable of accompanying the child to his celebratory parties; the perfect house with the garden gets readied but the children want to go abroad and settle there ... You get the trend.
The Holy Prophet of Islam (saw) has said, 'Desire is the root cause of all evil'. Hence you think 'Let me not desire for anything. I will accept whatever God gives me'. But ... hasn't Allah (SWT) said, 'Call on Me; I will answer your (Prayer)' Doesn't that mean that unless you ask, you won't get anything? As the saying goes, unless the baby cries, the mother doesn't feed it. So should the baby cry or keep quiet? Probably the answer could be that the baby should cry when it feels hungry and keep quiet after it is given something, no matter whether it is milk or water or watery milk.

Share

Prayer, - Dought & clear, - * Are the five daily prayers mentioned in the Qur’aan?

Share

The Holy Qur'an, Surah 30: Al Rum 17 "SO (GIVE) GLORY TO ALLAH, WHEN YE REACH EVENTIDE AND WHEN YE RISE IN THE MORNING;" 18 "YEA,TO HIM BE PRAISE, IN THE HEAVENS AND ON EARTH; AND IN THE LATE AFTERNOON AND WHEN THE DAY BEGINS TO DECLINE." These verses only mention four prayers,but yet Muslims pray five times a day (plus Sunnah). Why does it not state the fifth prayer? PS. I'am a practicig Muslim (Inshallah) and I'am in no way trying to prove the Qur'an wrong.
Praise be to Allaah.
In the Tafseer of this aayah, it is reported that Ibn ‘Abbaas (may Allaah be pleased with him) said: “The five daily prayers are (mentioned) in the Qur’aan.” He was asked, “Where?” He said, “Allaah says (interpretation of the meaning):‘So glorify Allaah when you come up to the evening’is maghrib and ‘isha’;‘and when you enter the morning’is fajr; ‘in the afternoon’is ‘asr; and‘the time when the day begins to decline’is zuhr.” Other mufassireen, such as al-Dahhaak and Sa’eed ibn Jubayr said the same thing.
Some of the mufassireen said that these aayat mention only four of the prayers; ‘isha’ is not mentioned here, but it is mentioned in Soorat Hood, where Allaah says (interpretation of the meaning):“… and in some hours of the night…” [Hood 11:114]
Most of the mufassireen are of the first opinion. Al-Nahhaas (may Allaah have mercy on him) said: “The scholars of Tafseer say that the aayah (interpretation of the meaning):‘So glorify Allaah when you come up to the evening and when you enter the morning…’ [al-Room 30:17]refers to the prayers.”
Imaam al-Jassaas (may Allaah have mercy on him) said: “Allaah says (interpretation of the meaning):‘… The prayer is enjoined on the believers at fixed times [mawqootan].’ [al-Nisa’ 4:103].It was reported that ‘Abd-Allaah ibn Mas’ood said: ‘[Mawqootanmeans that] Salaah has an appointed time just as Hajj does.’ It was reported that Ibn ‘Abbaas, Mujaahid and ‘Atiyyah said [thatmawqootanmeans] ‘It is obligatory’… The word‘mawqootan’means that it is obligatory at certain times. The times are referred to in general terms in this aayah and are explained elsewhere in the Book, without defining precisely when those times start and end – that was explained in detail by the Messenger of Allaah (peace and blessings of Allaah be upon him). What Allaah mentioned about the times of the prayers in His Book is (interpretation of the meaning):“Perform al-Salaah from mid-day till the darkness of the night and recite the Qur’aan in the early dawn…” [al-Isra’ 17:78].Mujaahid reported from Ibn ‘Abbaas: “’Mid-day’means when the sun has passed its zenith for salaat al-zuhr, and‘the darkness of the night’means the beginning of the night, for salaat al-maghrib.” It was also reported from Ibn ‘Umar that mid-day meant the zenith… Allaah says (interpretation of the meaning):“And perform al-salaahat the two ends of the day and in some parts of the night” [Hood 11:114].‘Amr reported from al-Hasan that‘the two ends of the day’means fajr at the first end and zuhr and ‘asr at the other;‘some parts of thenight’means maghrib and ‘isha’. So according to this opinion the aayah refers to all five prayers…. Layth reported from al-Hakam from Abu ‘Ayyaad that Ibn ‘Abbaas said: “This aayah mentions all five prayers together.‘So glorify Allaah when you come up to the evening’ refers to maghrib and ‘isha’, ‘and when you enter the morning’refers to fajr,‘in the afternoon’is ‘asr; and‘the time when the day begins to decline’is zuhr.” Something similar was also reported from al-Hasan.
Abu Razeen reported from Ibn ‘Abbaas: “‘…and glorify the praises of your Lord before the rising of the sun and before (its) setting’ [Qaaf 50:39 – interpretation of the meaning]refers to the prescribed prayers.‘… and glorify the praises of your Lord before the rising of the sun, and before its setting, and during some of the hours of the night, and at the sides of the day,that you may become pleased with the reward which Allaah shall give you.’ [Ta-Ha 20:130 – interpretation of the meaning]This aayah also includes the times of the prayers. All of these aayaat mention the times of the prayers.”
Ahkaam al-Qur’aanby al-Jassaas,Baab Mawaaqeet al-Salaah.
What you should also know is that the Qur’aan does not contain details of all the rules. The Qur’aan mentions many rules, but it also tells us that the Sunnah is a source of evidence in which many rules are mentioned in detail that are not mentioned in the Qur’aan. Allaah says (interpretation of the meanings):
“… and We have also sent down to you (O Muhammad) the reminder and the advice (the Qur’aan), that you may explain clearly to men what is sent down to them and that they may give thought.” [al-Nahl 16:44]
“… and whatsoever the Messenger gives you, take it…” [al-Hashr 59:7]
The Prophet (peace and blessings of Allaah be upon him) said: “I have been given the Qur’aan and something like it with it…” (Reported by Imaam Ahmad, 16546; this is a saheeh hadeeth). Whether the rules were narrated in the Qur’aan or in the Sunnah, all of it is true and right, and all of it has one source, which is the wahy or revelation from the Lord of the Worlds.

Share

Prayer, - Dought & clear, - * Carryingdirty things whilst praying

Share

Is it okay to keep things that might be dirty (like handkerchiefs, wallet & car keys) in our pocket while we pray? If not, are we supposed to keep them on the ground in front of us while we pray? Or by the side? Is it okay if it ends up in front of someone else, say in a congregational prayer?
Praise be to Allaah.
Dirty things are of two types: Things that are considered dirty or unclean according to sharee’ah because of najaasah (impurity), such as human urine or faeces, and things that are considered dirty by people, but they are not naajis according to sharee’ah, such as mucus and spittle. It is not permissible to carry the former or have them on one’s person whilst praying or to put them in the mosque; it does not matter if one carries the latter in one's pocket whilst praying. And Allaah knows best.

Share

Prayer, - Dought & clear, - * Was the adhaan revealed by wahy or was it suggested by asahaabi?

Share

I think i once read that the adhan (call to prayer)was suggested to our prophet Muhammed ( ) by another muslim after he said he didnt want to use the bells that the christians used or the rams-head(?) that the jews used to call people to prayer. How does the idea of everything the prophet ordered being an inspiration that is inspired fit in with this?
I am not trying to be picky here, but am asking purely to aid my understanding.
Praise be to Allaah.
“Adhaan” in Arabic means conveying; in Islam it means announcing that the time (for prayer) has come. It was prescribed during the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) in Madeenah. According to the hadeeth of ‘Abd-Allaah ibn Zayd ibn Abd Rabbihi, when the Messenger of Allaah (peace and blessings of Allaah be upon him) decided to use a bell even though he disliked it because it was like what the Christians used, ‘there appeared to me in a dream a man who was wearing two green garments, in whose hand was a bell. I said, “O slave of Allaah, will you sell that bell?” he said, “What will you do with it?” I said, “We will call the people to prayer with it.” He said, “Shall I not show you something better than that?” I said, “Yes.” He said, “Say,Allaahu akbar Allaah akbar… (to the end of the adhaan).” When morning came, I went to the Messenger of Allaah (peace and blessings of Allaah be upon him) and told him what I had seen. He said, “This is a true dream, in sha Allaah. Get up with Bilaal and tell him what you have seen, so that he can give the call, because he has a more beautiful voice than you.” So I got up with Bilaal and started telling him what I had seen, and he gave the call to prayer. ‘Umar ibn al-Khattaab heard that whilst he was in his house, and he came out, dragging his cloak behind him, saying, “By the One Who sent you with the truth, O Messenger of Allaah, I saw the same as he saw.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “To Allaah be praise.”’ (Narrated by Ahmad, 1588; al-Tirmidhi, 174; Abu Dawood, 421, 430; Ibn Maajah, 698).
It is clear from this hadeeth:
That the words of the adhaan came in a dream which was seen by a great sahaabi and approved of by our great Prophet. They were not a suggestion as you mentioned, but a dream, and it is known that dreams are one of the seventy parts of Prophethood, because it was stated in a hadeeth narrated by Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Dreams are one of the seventy parts of Prophethood.” (Narrated by Ahmad, 4449).
Al-Bukhaari narrated a different version: “True dreams are one of the forty-six parts of Prophethood.” (Narrated by al-Bukhaari,, 6474; Muslim, 4203, 42005).
The dream here, which the Prophet (peace and blessings of Allaah be upon him) described as a true dream, came from Allaah and was not a suggestion from a person. So it was a part of Prophethood because it was approved of by the Prophet (peace and blessings of Allaah be upon him) and was described by him as a true dream. If the Prophet had not approved of it, it would not have been considered a true dream and it would not have been a part of Prophethood. The one who judged it to be true was the Prophet (peace and blessings of Allaah be upon him), and the one who commanded them to act upon it was the Prophet (peace and blessings of Allaah be upon him), who received revelation (wahy) from his Lord.
‘Umar (may Allaah be pleased with him) had seen a similar dream. Let us not forget that ‘Umar was one of the Rightly-guided khaleefahs (al-khulafaa’ al-raashidoon), of whom the Messenger (peace and blessings of Allaah be upon him) said, “I exhort you to adhere to my sunnah (way) and the sunnah of the rightly-guided khaleefahs. Hold on tight to it with your back teeth.” (Narrated by al-Tirmidhi, 2600; Ibn Maajah, 43; Ahmad, 16519).
‘Umar’s view frequently coincided with the wahy and divine legislation. ‘Aa’ishah reported that the Prophet (peace and blessings of Allaah be upon him) used to say, “Among the nations who came before you there were people who were muhaddathoon (inspired). If there is anyone like this in my ummah, it is ‘Umar ibn al-Khattaab.” (Narrated by al-Bukhaari, 3282; Muslim, 2398). Ibn Wahb said muhaddathoon means inspired.
You may ask, why did the adhaan start in this fashion, being seen in a dream by two sahaabis then being confirmed by the wahy? Why was it not revealed directly? The answer is that Allaah decrees whatever He wills, however He wills, may He be glorified and exalted. Perhaps the way it happened was meant to demonstrate the virtue of these two sahaabis and to confirm the how good this ummah is, because among them are some whose opinions coincide with the wahy and some who had true dreams which confirmed their truthfulness, for the people who have the truest dreams are the truest in speech as the Prophet (peace and blessings of Allaah be upon him) said.
Finally:
The definition of the Sunnah given in the books of the scholars is that it consists of everything that was narrated from the Messenger (peace and blessings of Allaah be upon him), everything that he “said, did or approved of.”
What is meant by his words and actions is clear. What he approved of refers to when someone did something in front of him and he approved of it – this is also part of the sharee’ah, not because that person did it, but because the Messenger (peace and blessings of Allaah be upon him) approved of it. The Messenger (peace and blessings of Allaah be upon him) never kept quiet about falsehood and he never approved of anything false or misguided that was done by others. He would disapprove of it and speak out against it, as he did in the case of the sahaabi Abu Israa’eel, as was narrated by Ibn ‘Abbaas, who said: “Whilst the Prophet (peace and blessings of Allaah be upon him) was giving a khutbah, he saw a man standing in the sun, and he asked about him. They said, ‘That is Abu Israa’eel. He vowed to stand and not sit down, not to seek shade, not to speak, and to fast.’ He said, ‘Tell him to speak, seek shade and sit down, but let him complete his fast.’” (Narrated by al-Bukhaari, 6326).
The Prophet (peace and blessings of Allaah be upon him) approved of Abu Israa’eel’s vow to fast, but he cancelled the rest of his vow and did not approve of it.
So it is clear that the adhaan became part of the religion when the Prophet (peace and blessings of Allaah be upon him) confirmed what Allaah had shown the two sahaabis in their dreams, and commanded ‘Abd-Allaah ibn Zayd to teach it to Bilaal so that he could call the people to prayer. Hopefully the explanation given above will dispel your confusion and make matters clearer to you. We ask Allaah to grant us and you understanding of Islam. And Allaah knows best.

Share

For children, - Why do we find fault with others?

Share

Maybe you know the saying, "When you point one finger, there are three fingers pointing back to you." Prophet Jesus (pbuh) had a version of this wisdom when he said, "Don't focus on the speck in your brother's eye while ignoring the log in your own eye." Why do we do this? Because criticisms are always centered around ourselves. When we criticize others, we do not expose them, but expose ourselves. We broadcast our own weakness and smallness.
A story in the Mahabharata illustrates the difference in mentality between the good and the bad. Krishna, met with both Yudhishthira and Duryodhana. Krishna asks Yudhishthira to go out into the kingdom and return after finding someone less qualified than himself. Then he asks Duryodhana also to go out into the kingdom and return after finding someone better than himself.
When wicked Duryodhana returns, he tells Krishna that he couldn't find anyone better than himself. Whereas the saintly Yudhishthira tells that he was unable to find anyone inferior to himself.
Moral of the story is something about human psychology. Good people always look at there own short comings and faults and consider themselves inferiors to others. Where as bad people always look at the short comings and faults of others and consider themselves superiors to others.

Share

Menstruation and Post-Natal bleeding, - Dought& clear, - * He had intercourse with his wife when she was menstruating and was unaware of the shar’i ruling

Share

I had intercourse with my wife when she was menstruating and I did not know what the ruling on having intercourse with a menstruating woman was. Please advise us, may Allaah reward you with good.
Praise be to Allaah.
Ignorance of the shar’i ruling is a valid excuse before Allaah, may He be glorified and exalted. Allaah has shown mercy to this ummah and lightened its burden, as He has excused them from sin in cases of ignorance, forgetfulness and compulsion.
It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: When this verse was revealed –“and whether you disclose what is in your own selves or conceal it, Allaah will call you to account for it” [al-Baqarah 2:284]– there entered their hearts something that had never entered them before. The Prophet (peace and blessings of Allaah be upon him) said: “Say: We hear and we obey and we submit.” Then Allaah put faith in their hearts and Allaah revealed the words:“Allaah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. ‘Our Lord! Punish us not if we forget or fall into error”, Allaah said: I have granted that.“Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians)” Allaah said: I have granted that. “Pardon us and grant us forgiveness. Have mercy on us. You are our Mawlaa (Patron, Supporter and Protector)”Allaah said: I have granted that. [al-Baqarah 2:286] Narrated by Muslim (126).
The scholars have stated that the one who does a haraam deed out of ignorance is not to be blamed.
Al-Nawawi said inSharh Muslim(3/204):
If he forgot or was unaware that there was menses, or he was unaware that it was haraam or he was forced to do it, there is no sin on him and he does not have to offer expiation. But if he had intercourse with her deliberately, knowing that she was menstruating and that it was haraam, and did so willingly, then he has committed a serious act of disobedience which al-Shaafa’i described as a major sin, and he has to repent. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said inal-Sharhal-Mumti’(1/571):
Expiation is not required of the one who has intercourse with his wife when she is menstruating except when three conditions are met:
1- That he was aware (of the prohibition)
2- That he was aware of what he was doing
3- That he did it willingly.
If he was unaware that it is haraam or that she was menstruating, or he forgot, or the woman was forced, or the menses began during intercourse, then he does not have to offer expiation and there is no sin on him. End quote.
Since you did not know of the prohibition on having intercourse with a menstruating woman, there is no sin on you in sha Allaah, and you do not have to offer expiation.
But what every Muslim must do is strive to understand Islam and learn the rulings, morals and etiquette of sharee’ah, especially those that he needs for matters of worship, the rulings on marriage and buying and selling, and what he needs in his everyday life. He should not wait until he is about to do something and then go and ask or use the excuse of ignorance and lack of knowledge. There is the fear that the one who falls short in seeking essential Islamic knowledge may be sinning. The Prophet (peace and blessings of Allaah be upon him) said: “Seeking knowledge is a duty upon every Muslim.” Narrated by Ibn Maajah (224); classed as saheeh by al-Albaani inSaheeh Ibn Maajah.
And Allaah knows best.

Share

Menstruation and Post-Natal bleeding, - Dought& clear, - * She becomes dry then the white discharge appears one week later

Share

My monthly period used to be 6-7 days, and I would know that it had ended when I no longer saw any blood, because the white discharge usually did not come until a week or more later. Are my prayers and fasts acceptable?
My problem now is that my monthly period has become irregular in the last three months. Sometimes it is two days and sometimes it is 3 or 4 days. Now I do not know what I should do. How long should I wait to find out if I have become pure, because the white discharge, as I said, does not come until about a week later? Should I pray and fast? Please note that yesterday in Ramadaan I found some brown threads so I broke my fast. Should I delay ghusl until I see the white discharge, even though that may be a long time? Can I fast only, because it is not permissible to pray? Should I make up these days?.
Praise be to Allaah.
The end of the period (becoming pure) may be known by one of two signs:
(1) Cessation of bleeding, and dryness in the place, so that if a woman inserts a piece of cloth etc, it comes away clean with no trace of blood or yellowish or brownish discharge.
(2) Emission of the white discharge, but some women do not get this discharge.
What you have mentioned about your period usually being six or seven days, and that you become dry after that, is sufficient to rule that you have become pure from menses, and you do not have to wait for the white discharge.
Al-Nawawi (may Allaah have mercy on him) said: The sign that the menses has ended and the woman has become pure is when the bleeding and yellowish and brownish discharge stop. When that stops the woman becomes pure even if some white discharge comes out after that or not. End quote fromal-Majmoo’(2/562).
Secondly:
If your period comes for two or three or four days, then it stops and the place becomes completely dry, ten you have become pure and you have to fast and pray, and you should not wait for the white discharge.
But if the place is not dry, rather there is some yellowish or brownish discharge, then you should not be hasty; and wait until it becomes completely clean or the white discharge comes. Women used to send pieces of cotton with traces of yellow to ‘Aa’ishah (may Allaah be pleased with her), and she would say to them: Do not hasten until you see the white discharge, meaning purification from menses. Narrated by al-Bukhaari in a mu’allaq report.
Thirdly:
What you mention about the brownish threads is not regarded as menses if it appears before or after the usual period. But if it happens in connection with the bleeding, then it is regarded as menses, because of the hadeeth of Umm ‘Atiyyah (may Allaah be pleased with her) who said: We used not to regard brownish or yellowish discharge after purification (the end of menses) as anything that mattered. Narrated by al-Bukhaari (326) and Abu Dawood (307).
No differentiation is made between prayer and fasting with regard to a woman who is menstruating. Hence the Prophet (peace and blessings of Allaah be upon him) said of women: “Is it not the case that when she is menstruating she does not pray or fast?” Narrated by al-Bukhaari and Muslim.
It is haraam for a menstruating woman to pray and fast, and she has to make up the missed fasts but not the missed prayers. If these brownish threads came after the period ended, they are not of any significance and they do not mean that you should not pray and fast. But if they came before the tuhr (purification, end of the period) then they count as menses and it is haraam for you to pray and fast.
And Allaah knows best.

Share

Womens Work, - Dought & clear, - * She works for a company that is partly owned by two riba-based banks. Is her work haraam?

Share

I am single and work for a company that is owned by five different entities, among which are two riba-based banks they are: the Bank of Egypt, which hold 22.5% of the capital and the National Investment Bank, which holds 22.5% of the capital, in addition to a foreign (Chinese) company, which holds 10% of the capital, an Egyptian construction company, which holds 22.5% of the capital; and the Suez Canal Company, which holds 22.5% of the capital.
This company which was formed by the above-mentioned entities owns a piece of land and its role is to put in services such as drainage, electricity and water, then they divide it and sell it to investors, a transaction which is either immediate or in instalments, with annual fixed interest of 7%. Please note that these sales sometimes stop. My job in this company is in the secretarial department (administrative work). I used to spend and save from my salary during the period I worked in the company, which was five years, without knowing that this money might be dubious. These savings are in an Islamic bank. Is my work in this company whose earning are mixed halaal or haraam? What is the ruling on what I saved -- which is a large amount? How should I dispose of it?
Please advise me and save me from my confusion and torment.
Praise be to Allaah.
What seems to be the case is that it is permissible to work in this company so long as the work that you are doing is halaal. With regard to working in companies whose work is permissible, the ruling is different with regard to working in banks and other riba-based institutions. In the bank, the employee is sinning whether he is working as a clerk or witness or even as a guard, because the work is haraam in the first place, unlike if the bank has a share in part of the capital of a company whose work is permissible. In this case it depends on the nature of the company's work; for example, it is permissible to work with Jews, Christians and those who deal with riba, although it is makrooh.
Ibn Qudaamah al-Maqdisi (may Allah have mercy on him) said:
Ahmad said: A Muslim may enter into a partnership with a Jew or a Christian, but he should not let the Jew or the Christian be in charge of the financial affairs to the exclusion of the Muslim, because they may engage in riba. This is the view of al-Hasan and al-Thawri.
Al-Shaafa’i regarded such partnerships as makrooh in all cases. End quote.
Al-Mughni, 5/109
Ibn al-Qayyim (may Allah have mercy on him) said:
Iyaas ibn Mu‘awiyah said: If a Muslim goes into business with a Jew or a Christian, and the money is with the Muslim and he is the one who will do the buying and selling, there is nothing wrong with it, but he should not give it to the Jew or Christian to deal with it, because they deal with riba. End quote.
Ahkaam Ahl al-Dhimmah, 1/93
You will find more details on this issue in the answer to question number 48005, at the beginning of which we said:
If a person earns money in haraam ways such as riba, bribes, stealing and cheating, etc., and his wealth is a combination of halaal and haraam, then it is valid to do business with him, buying and selling and entering into partnerships, but it is makrooh. If it is known that the product in which the trade is to be done is haraam in and of itself, then it is not permissible to enter into a partnership with him or work with him in that business..
Based on that, the money that you are taking from this company (the salary) is halaal, in sha Allah, and there is nothing wrong with what you have spent or saved.
And Allah knows best.

Share

Womens Work, - Dought & clear, - * He owns an café in which men and women mix

Share

A man owns a high-quality café which has a mixed clientele of men and women. He feels uneasy because of this mixing and fears that the income from this café may come under the heading of things which are forbidden or are doubtful and therefore disallowed in sharee’ah, even though he has told his employees not to sell anything that is forbidden in sharee’ah, such as cigarettes, and he has forbidden his customers to do anything that goes against Islamic etiquette. We would like you to please shed some light on this issue by quoting some verses of Qur’aan and ahaadeeth of the Prophet (peace and blessings of Allaah be upon him), so that we may find some peace of mind and avoid falling into sin, and we may meet our Lord when He is pleased with us. We hope that the answer will be detailed.
Praise be to Allaah.
The owner of this café has done well by refusing to sell forbidden substances in his café, such as refusing to sell cigarettes and refusing to allow people to do things that go against Islamic etiquette. May Allaah reward him with good.
But it remains for him to forbid mixing, because of the evil and temptation that it involves. The Qur’aan and Sunnah indicate that mixing is haraam. For example:
Allaah says (interpretation of the meaning):
“And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts”
[al-Ahzaab 33:53]
Ibn Katheer (may Allaah have mercy on him) said, commenting on this verse: i.e., just as it is forbidden for you to enter upon them, it is also forbidden for you to look at them at all; even if one of you has a need to ask them for anything, he should not look at them or ask of them except from behind a screen.
Al-Qurtubi (may Allaah have mercy on him) said: This verse indicates that Allaah has given permission to ask of them from behind a screen in the case of necessity, or when consulting them about some matter. This meaning includes all women, because the basic principle of sharee’ah is that the whole of a woman is ‘awrah.
And Allaah says (interpretation of the meaning):
“O wives of the Prophet! You are not like any other women. If you keep your duty (to Allaah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner”
[al-Ahzaab 33:32]
If there is this warning against being soft of speech lest the one in whose heart is a disease be moved with desire, then what about men sitting with women who are clothed yet naked, who go astray and lead others astray, chatting and laughing together, and looking at one another? What fitnah can be greater than that? What heart can remain free of sickness when this is the case?
The Prophet (peace and blessings of Allaah be upon him) took care to prevent men mixing with women even in the dearest spots on earth to Allaah, namely the mosques, when he separated the rows of men and women, and he stayed for a while after saying the salaam so that the women could depart, and he designated a door of the mosque specifically for women. The evidence for that is as flows:
1 – It was narrated that Umm Salamah (may Allaah be pleased with her) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) had said the salaam, the women would get up and leave when they had said the salaam, and he would stay for a while before getting up to leave. Ibn Shihaab said: I think – and Allaah knows best – that he stayed a while so that the women could disperse before the men got up to leave. Narrated by al-Bukhaari, no. 793.
2 – It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Why don’t we leave this door for the women?” Naafi’ said: Ibn ‘Umar never entered through that door until he died. Narrated by Abu Dawood, 462; classed as saheeh by al-Albaani inSaheeh Abi Dawood.
3 – It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “The best rows for men are the first ones and the worst are the last, and the best rows for women are the last ones and the worst are the first.” Narrated by Muslim, 664.
This is among the greatest evidence that Islam forbids mixing. The further away the men are from the women’s rows the better, and the further away the women are from the men’s rows the better.
If these precautions are to be taken in the mosque which is a pure place of worship, then taking them in other places is undoubtedly more important.
4 – It was narrated from Abu Usayd al-Ansaari that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, when he was outside the mosque and the men were mixing with the women in the road. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to the women: “Move aside, for you have no right to walk in the middle of the road; you should walk at the sides of the road.” Then a woman would walk so close to the walls that her garment would catch on the wall because she walked so close to it.” Narrated by Abu Dawood, 5272; classed as hasan by al-Albaani inSaheeh Abi Dawood.
For more details on the dangers of mixing, please see the answer to question no. 1200.
Since mixing is haraam, the owner of this café is committing sin by allowing it and refraining from denouncing it, and by helping these people to commit sin by providing a place for them where they can disobey Allaah.
What he has to do is to fear Allaah and not help to spread evil and corruption among the believers. He should be keen to make his food good (i.e., from halaal sources), for “every body that is nourished on haraam, the Fire is more befitting for it,” as the Prophet (peace and blessings of Allaah be upon him) said. Narrated by al-Tabaraani and Abu Na’eem from Abu Bakr; classed as saheeh by al-Albaani inSaheeh al-Jaami’, no. 4519.
Another version was narrated from Ka’b ibn ‘Ajrah: “No flesh grows that is nourished by haraam but the Fire is more befitting for it.”
If he can prevent mixing, then this is what he must do, or else he can restrict the café to men only. Otherwise he should look for other, permissible work. Whoever gives up a thing for the sake of Allaah, Allaah will compensate him with something better than it.
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine”
[al-Talaaq 65:2-3]
And Allaah knows best.

Share

Womens Work, - Dought & clear, - * Ruling on the salary of one who works in a mixed workplace

Share

It is well known that for a woman to work in companies where she will mix with non-mahram men is not permissible. What is the ruling on this woman's wealth: is it halaal or haraam? What is the ruling on accepting a gift from someone who works in such a workplace?.
Praise be to Allaah.
Firstly:
It is haraam for a woman to work in a mixed workplace, because of the evils and bad consequences that result from that. This has been discussed in the answers to questions no. 50398and 1200.
Secondly:
It is essential to differentiate between doing haraam work or working in a haraam job, and committing haraam actions whilst doing one’s job.
The first case includes working in riba-based banks, or dealing in alcohol, drugs and lottery tickets, and other haraam things. In this case, the money that comes from that job is haraam and he has to get rid of it by spending it on various charitable causes, as has been explained in the answer to question 78289.
The second case includes doing permissible work, in which case his wages or salary from this job are permissible and there is nothing wrong with it, but he is sinning if he falls into sins that may accompany that job, such as mixing, smoking and so on. But that does not make the money he earns haraam.
To sum up:
The money that this woman earns is not haraam just because her job involves mixing, unless the work of the company itself is haraam, such as if it is a company that sells tobacco or a riba-based bank and so on.
Hence there is nothing wrong with accepting an invitation from someone who works in such a company or accepting gifts from them or benefiting from their money, but it is essential to advise her about the issue of free mixing and tell her to try to avoid it, if that is possible, or else look for another place to work where there will be none of this free mixing.
Please note that if a person’s earnings are dubious or are a mixture of halaal and haraam, there is nothing wrong with eating his food or accepting gifts from him, as the Prophet (blessings and peace of Allah be upon him) used to eat the food of the Jews and accept gifts from them.
And Allah knows best.

Share

For children, - Look at yourself before finding fault with others

Share

A man feared his wife was not hearing well as she used to and he thought she might need a hearing aid. Not quite sure how to approach her, he called his family doctor to discuss the problem. The doctor told him there is a simple, informal test; which he could perform and give them a better idea about her hearing loss.
"Here's what you do," said the doctor, "stand about 40 feet away from her and in a normal conversational speaking tone, see if she hears you. If not, go to 30 feet, then 20 feet and so on until you get a response."
That evening, when his wife was in the kitchen, cooking dinner, he was in the drawing room, standing about 40 feet away from her.
"Honey, what's for dinner?" He asked in a normal tone. No response! So he moved closer to the kitchen, about 30 feet from his wife and repeated "Honey, what's for dinner?" Still there was no response.
Next, he moved into the dining room where he was placed about 20 feet from his wife and asked the same question. Still further, he didn't get his awaited response. He now walked up to the kitchen door which was another 10 feet away and asked "Honey, what's for dinner?" Again no response! So he walks up and whispers behind her "Honey, what's for dinner?"
Darling, for the fifth time I have said, "Chicken". "Do you have some hearing problem?"
Sometimes, the problem may not be with the other person as we always think; it could be within us. Let's look within ourselves before we find fault with others.
Do you judge others? Is it easy for you to find fault with those around you? Then beware: Your spiritual life is in danger.
Hadith - Bukhari's Book of Manners #329
Ibn Abbas said, "If you wish to mention the faults of your friend, mention your own faults first."
Kabir Das in one of his Hindi Doha says,
Bura Jo Dekhan Main Chala, Bura Naa Milya Koye
Jo Munn Khoja Apnaa, To Mujhse Bura Naa Koye
Translation
I searched for the crooked, met not a single one
When searched myself, "I" found the crooked one
Kabir Das says that instead of finding fault and maligning others, dive deep into your own-self. Amazingly, an honest introspection will reveal that all fault lies with "us" and "my" own perceptions and attitudes. If there is any evil or crookedness, it is in "me". Correcting this and opting for a loving and compassionate attitude will change one's perceptions and the world will appear wonderful all over again. Dedicate so much time to the improvement of your true self and your perception, that you have no time to criticize others.

Share