Dought and Clear, - She is annoyed by the constant demands from her husband’s father for financial support even though he is able to work and earn a living.

I want to know if it is right to support my husbands parents even
though we both make$3000 a month. We have 2 daughters and owe$3600
debt. I dont know if there is a rule of having money for emergency,
but our surplus after deductions is $1000. I am a female and make
$1500. My husband makes$1500. Now, consider he is supposed to support
me and my daughters without my salary although I still put it in the
house. His father is 43 and lives in europe. They say we have to
support them. He has 2 other sons (22,25years old), one is married and
my husbands father has 2 twin daughters (14 years old). They do not
think to save money for winter, because that's how they live their.
Theydont work winter because there is no work. His father smokes 3
packs a day. His mother and all of them want to have things or buy
make up and stuff. Too modest. If i did that, i would not have money
for rent too. I dont buy make up and etc. They pay rent $170 dollars a
month. They live in an apartment. They recentlyturned down a job
beause they dont want to work 7 days a week baking bread at a bakery
which pays 300 euros. That is a good salary there. Overall, My
question is, Is it right or wrong to support HIS parents only,
although they are making bad decisions and are capable of working? His
parents only, father and mother, others not. the quran says to make
your parents happy? I am not sure if I have to support them even
though they are still ok to work. Theyjust dont want to work. They do
construction during summer and dontwant to work anything else. I dont
own a house,I want to buy a house for my kids, if i support them then
i cant do anything. I live in an apartment.
Praise be to Allah.
Firstly:
Undoubtedly obedience to parents, so long as it does not involve
disobedience towards Allah, is one of the greatest of righteous deeds
and acts of worship. This is a well-known basic principle in Islam.
The father has the right to take whatever he wants from his son's
wealth, but that is subject to conditions, one of which is that taking
it should not cause harm to his son and that he should not take from
him in order to give to someone else.
Moreover, he should not take from his son's wealth in order to wasteit
on extravagances or buy things that he does not need. This is more
obviously forbidden; in fact it is not allowed even if it is one's own
wealth and earnings, so how about if it is his son's earnings? See the
answer to question no. 9594 .
Secondly:
Spending on the father'smaintenance is only obligatory if the father
isin difficulty and unable to earn a living from a suitable job. If he
is not in difficulty or he is in difficulty but he is able to earn a
living from a suitable job, then his sonis not obliged to spend on
him, according to themore correct of the two scholarly opinions.
It says in Minah al-Jaleel, 4/416: Spending on the maintenance of
parents who are in financial difficulty is obligatory, even if they
have a servant and a house thatthey need but are no more than is
necessary. It seems that this is the case even if the father is able
to earn a living. Thisis the view of al-Baaji and those who agreed
with him. However al-Lakhmi says that rather he should be compelled to
work in hisprofession, and this is the correct view and is the view of
the author of al-Jawaahir. This is what appears to be the correct view
by analogy with the son, because in order for it to be obligatory for
the father to spend on his son, it is stipulated that the son should
be unable to earna living doing work that is not demeaning to him.
End quote. See: Haashiyat ad-Dasooqi, 2/523
It says in Kashshaaf al-Qinaa', 5/481-482:
We may sum up the conditions of it being obligatory to spend on
arelative in the following points: Firstly, that those on whom he is
spendingshould be poor, with no wealth or income to make them
independentof means so that they donot need someone else to spend on
them. If those on whom he is spending are well off and have sufficient
wealth or income, there is no obligation to spendon them, because the
condition is not applicable in this case. But if their wealth or
income is not sufficient for them, then he is obliged to top it up.
Secondly, the one who issupposed to spend on them should have
sufficient wealth to do so that is surplus to whathe needs to spend on
hisown maintenance and that of his wife and family. Thirdly, the one
who spends should be an heir of the one on whom he spends, either
according to the shares allocated by sharee'ah or because of blood
ties through the father.
End quote.
Thirdly:
The husband does not have the right to take from his wife's wealth
inorder to give it to his father, mother or siblings without her
consent. It is not permissible for the husband to take anything of his
wife's wealth except what she gives willingly.
See the answer to question no. 163541 .
What we think is that the son should give his father something by
wayof upholding ties of kinship, in such a way that will not adversely
affect your needs and will not be unfair to you,and he and his
siblings should encourage their father to work.
You could make your salary separate from your husband's salary, and
save all of your salary, and your husband can spend on you and the
children and shoulder the responsibility of living costs. This is his
basic duty in the first place. Then if there is anything left over, he
can use thatto uphold ties with his father in a way that will not
adversely affect you or be unfair to his children. Then he can add
whatever is left overto what you have of wealth, and you can put that
towards buying a house or you can save it for your needs.
But you have to be very careful not to let that choice lead to trouble
in your relationship with your husband. However, you are in a position
to evaluate the situation as you are living with him.
If you are afraid that that may lead to some trouble, then carry on as
you have been doing, and try to advise him to think of what is best
for you and your children whilst avoiding cutting off ties with his
father orfailing to uphold ties with him and treat him kindly, in ways
that will benefit him and not harm you. - - ▓███▓ Translator:->
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Dought and Clear, - Ruling on working in a debt purchasing company.

Is it permissible for a Muslim to work in a company that specializesin
purchasing overdue debts and making a profit from them? The debts
could be anything from credit cards and loans to telephone bills.
Praise be to Allah.
Buying debts from their creditors for an immediate price that is lower
than the value of the debt comes under the heading of haraam
riba-based transactions. It combines riba al-fadl with riba
an-nasee'ah, so it is the sale of a debt for cash of a different
amount with a delay in payment. Al-fadl means that the debt is greater
than the amount of money paid and an-nasee'ah means that payment is
delayed until the time the debt becomes due.
There is also another problem that makes this transaction haraam,
which is ambiguity. There is no certainty thatyou will be able to
collect the debt that is owed, so it is something unknown, and the
Prophet (blessings and peace of Allah be upon him) forbade
ambiguoustransactions, as was narrated by Muslim (1513) from the
hadeeth of Abu Hurayrah (may Allah be pleased with him).
There are fatwas from the scholars and resolutions of fiqh councils
stating that this transaction is haraam.
1.
The scholars of the Standing Committee for Issuing Fatwas said:
It is not permissible to buy or sell promissory notes, currently due
or deferred, for less or more than the amounts stated in them, because
this is regarded as blatant riba, and this transaction combines riba
al-fadl with riba an-nasee'ah, both of which are haraam on the basis
of the texts (of the Qur'an and Sunnah). End quote.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd al-'Azeez Aal
ash-Shaykh,Shaykh 'Abdullah ibn Ghadyaan, Shaykh Saalihal-Fawzaan,
Shaykh BakrAbu Zayd
Fataawa al-Lajnah ad-Daa'imah, 13/333
2.
It says in the resolution of the Islamic Fiqh Council belonging to the
Organization of the Islamic Conference issued during its
seventhsession:
Selling promissory notes is not permissible according to Islam,
because they lead to riba an-nasee'ah, which is haraam.
Reducing the deferred debt in order to expedite payment, whether at
the request of the creditor or the debtor ("reduce and paynow") is
permissible according to sharee'ah. It does not come under the heading
of riba that is haraam so long as it is not based on prior agreement,
and so long as it is decided between the creditor and debtor. If a
third party gets involved, it is not permissible because then it comes
under the ruling on selling promissory notes. End quote.
Resolution no. 66/2/7, Majallat Majma' al-Fiqh al-Islami, issue no. 7,
2/217. Promissory notes include checks, letters of credit and the
like.
3.
In the resolutions of the Islamic Fiqh Council of the Muslim World
League, in their sixteenth session, it says:
Secondly, forms of selling debt that are not permissible include:
(a)
Selling debt to the debtor for a deferred price that is greater
thanthe amount of the debt, because this is a form of riba and is
forbidden according to sharee'ah. This is what is called "rescheduling
the debt".
(b)
Selling the debt to someone other than the debtor for delayed payment
of the same type of wealth or otherwise, because this is a kind of
selling debt for a debt, which is forbidden according to sharee'ah.
Thirdly: some contemporary applications in the area of selling debt:
(a)
It is not permissible to sell promissory notes, cheques, letters of
creditetc., because that involves selling debt to someone other than
the debtor in a manner that involves riba.
(b)
It is not permissible to deal in riba-based promissory notes, whether
by issuing them, dealing in them orselling them, because they involve
riba-based interest.
(c)
It is not permissible to put debt in the form of documents or
contracts and sell them in a secondary market, because that comes
under the heading of selling promissory notes etc., which is mentioned
in item (a).
Statement no. 89/1/16:
Based on the prohibitionof this transaction, it is haraam to work in
thosecompanies and institutions that buy people's debts, whether in
the form of checks or letters of credit, or in theform of phone bills
and so on.
Those who go against the command of Allah should beware lest
someFitnah (trials and tribulations) befall them or a painful torment
be inflicted on them (cf. an-Noor 24:63).
The one who wants to work in those companies should understand that
whoever gives up something for the sake of Allah, Allah will
compensate him with something better than it.
Allah, may He be exalted,says (interpretation of the meaning):
"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].
3.
He should strive hard to find halaal work. We askAllah, may He be
exalted,to help and guide him and to make him independent of means
with that which He has permitted so that he willhave no need of that
which He has forbidden.
And Allah knows best.

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The woman who was the Master Of Bayazid Bustami (ra)

It is said that when Bayazid Bustami was asked who his master was, he explained:
She was an old woman. One day, I was possessedby such ecstasy and
yearning and sense of unity that not even a hair of anything else
could be found in me. In this selfless mood, I wentfor a stroll in the
desert, where I happened to meet an elderly lady burdened with a bag
of flour.
She asked me to carry the flour for her, but I was incapable of taking
it, so I beckoned to a lion to take the load. Thelion came up to me
and Ilaid the sack upon its back. I then asked the old lady what she
intended to say to the townspeople since I did not want them to
apprehend who I was.
"I'll tell them," she replied, "that I met a vain tyrant."
"What are talking about?" I exclaimed.
The lady explained thus, first asking: "Has the lionbeen put to trouble or not?"
"No," I answered. -
"Except for the fact that you burden down those whom God Himself has
not burdened!" she objected. "Is that not oppression?"
"So it is", I admitted.
"And, despite this", she continued, "still you desire the townspeople
to know that you have subjected a lion and are a miracle worker. Is
that not vanity?"
"Yes, it is", I confessed.
So I repented, experiencing abasementfrom my former exaltation. Indeed
that old woman's words performed the function of a spiritual guide and
master for me. - - ▓███▓ Translator:->
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The words reflect one'sinner self

Mahmud was a very pious man, but he was not very attractive looking.
One day, he waswalking along the road, minding his own business, when
a lady came up to him, and started calling him names and abusing him.
This lady kept saying all kinds of nasty things, and Mahmud just
listened to her patiently. Finally, when she was finished calling him
names and abusing him, Mahmud just greeted her, smiled, and said
"and a nice day to you," and continued on his way.
Why did Mahmud, the pious man, behave this way?
It is because he knew that everything she said was just a reflection
of her own inner self.
If you use bad language,you are just making obvious to everybody how
far away you really are from Allah, since your words are in realitya
reflection of your own inner self.

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