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Saturday, July 22, 2017

जो अच्छा है और जो बुरा है, निषिद्ध और स्पष्ट है, उसे शामिल करना - * उसने उन्हें सलाह दी और उसने कोई ध्यान नहीं दिया; क्या उसके साथ संबंध तोड़ना चाहिए?











मैं एक युवा धार्मिक रूप से प्रतिबद्ध व्यक्ति हूं, और मेरे पास विश्वास में एक भाई है जिसे मैं अल्लाह के लिए प्यार करता हूँ।मैंने उसे ट्रैफिक लाइट पर देखा और संगीत को अपनी कार में जोर से बजाते हुए देखा, और मैंने उसे सीधे तरीके से सलाह दी कि उसे पता चला कि मैंने उसे देखा है।उसने दिखाया कि वह माफी चाहता था और उसने पश्चाताप किया था, और - उसने क्या कहा - उसने अपनी गाड़ी और कंप्यूटर से संगीत को हटा दिया, उसकी स्तुति अल्लाह की है।लेकिन कुछ दिनों बाद, मैंने उसे चैट रूम में भाग लिया, एक अभद्र रूप से बात कर और गाने के नाम लिखे।मैं उन्हें अपने स्क्रीन नाम और उनके अवतार से पहचाना।ऐसा लगता है कि कभी-कभी वह अपने कुछ महिला रिश्तेदारों के साथ इंटरनेट पर बात करता है जो उनके महारम नहीं हैं।
क्या मैं उनके साथ संबंधों को काट देना चाहिए, या क्या मैं उसे ले लेना चाहिए, जैसा कि वह प्रतीत होता है, यह जानकर कि वह इस पर अभिनय किए बिना सलाह स्वीकार करता है, और वह बाहरी रूप से प्रतिबद्ध है?उसके दोस्त उसे उस तरह जानते हैं, लेकिन मुझे उनके बारे में कुछ पता है कि उन्हें पता नहीं है।
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स्तुति अल्लाह के लिए हो
जो अल्लाह की अवज्ञा करता है वह या तो उसे खुले रूप से अवज्ञा करता है या वह इसे छुपाता है।जो खुलेआम की आज्ञा नहीं मानता, उसे त्याग दिया जाना चाहिए - भले ही वह लंबे समय तक चला जाता है - अगर उसे त्यागने से उसको रोकना होगा या उसे कम करना होगा
अगर वह इसे छुपाता है, लेकिन ऐसा होता है कि आप इसे देखते हैं, तो उसे गुप्त में द्रोह किया जाना चाहिए और उसे सलाह दी जानी चाहिए लेकिन उसकी गलती को छुपाया जाना चाहिए।
अल्लाह के दूत (शांति और अल्लाह के आशीर्वाद पर) ने कहा: "जो कोई मुस्लिम (उसकी गलती) को छिपाता है, अल्लाह उसे पुनरुत्थान के दिन छुपाएगा।"
मुहम्मद इब्न अल-मांकदीर ने एक आदमी को एक महिला के साथ खड़ा देखा और उसके साथ बात कर रही थी।उन्होंने कहा: "अल्लाह आप को देख सकता है, अल्लाह हमें और तुम छुप सकता है।"
ऐसे मामलों में यह आपके लिए निर्धारित किया जाता है कि आप उसे अपने आप से त्याग दें, यदि उस पर त्याग करने पर उसका असर पड़ेगा और इसके परिणामस्वरूप कोई भी बुराई नहीं होगी, जैसे कि उसके पाप को गुप्त रूप से छुपाने के बाद, केवल कुछ ही किया है, या जो कुछ भी बदतर है वह जिसके लिए आप उसे त्याग दिया
शेख़ अल-इस्लाम इब्न तैमियाह (अल्लाह तआला पर दया कर सकते हैं) ने कहा:
जो कोई भी खुलेआम बुराई करता है, उसे ठुकरा दिया जाना चाहिए और इसके लिए त्याग दिया और आलोचना की जानी चाहिए।इस वाक्यांश का क्या अर्थ है, "जो कोई निर्लज्ज हो, उसके बारे में बात करना गहेब नहीं है (बैकटिंग)।" यह उस व्यक्ति के विपरीत है जो अपने पाप को छिपाता है और उसे छुपाना चाहता है;उसे छुपाया जाना चाहिए, लेकिन उसे गुप्त रूप से सलाह दी जानी चाहिए और वह अपनी स्थिति को जानता है, जब तक वह पश्चाताप न करे।
मजूमू अल-फाटावा (28/220)
अल बुखारी (अल्लाह तआला पर दया कर सकते हैं) में कबी इब्न मलिक के बारे में हदीस को एक अध्याय में टैबूक से पीछे रहने के बारे में शामिल किया गया था, जिसका वह हकदार था: "अध्याय: पाप करने वाले को त्याग देने की अनुमति क्या है।"
अल हाफ़ीज इब्न हजर (अल्लाह तआला पर दया कर सकते हैं) ने कहा:
क्या कहने का मतलब है "अध्याय: जो पाप करता है उसे त्याग करने की अनुमति है", किसी भी वैध कारण के लिए किसी व्यक्ति को त्यागने पर रोक लगाने के निषेध के सामान्य अर्थ की वजह से अनुमति देने वाली (या बहिष्कार) की तरह की व्याख्या करना हैयहां वह उन कारणों को बताता है जो किसी को त्यागने का औचित्य साबित करते हैं, जो तब होता है जब एक व्यक्ति ने पाप किया होता है, और इसे उसके लिए उचित ठहराया जाता है जिसे उसे त्यागने के लिए पता चला ताकि वह उस से बचना चाहेगा
फैथ अल-बाड़ी (10/497)
यह सईद इब्न अल-जुबैर से सुनाई गई थी कि 'अब्द-अल्लाह इब्न मुग़ाफ़ल के एक रिश्तेदार ने छोटे कंकड़ फेंक दिए और उन्होंने उन्हें ऐसा न करने के लिए कहा।उन्होंने कहा: अल्लाह के दूत (अल्लाह के शांति और आशीर्वाद) ने छोटे कंकड़ के फेंकने से मना किया और कहा: "यह खेल को नहीं मारता है या दुश्मन को मारने (या चोट) नहीं करता, बल्कि यह एक दांत को तोड़ देता है या बाहर निकलता है एक आंख। "फिर उसने फिर से कहा और उसने कहा: मैंने तुमसे कहा था कि अल्लाह के मैसेंजर (अल्लाह के शांति और आशीर्वाद) उसको मना करते हैं, फिर आप छोटे कंकड़ फिर से फेंक देते हैं।मैं कभी भी आपसे बात नहीं करूंगाअल बुखारी (5162) और मुस्लिम (1 9 54) द्वारा सुनाई गई
अल-नवावी (अल्लाह तआला पर दया कर सकते हैं) ने कहा:
इससे पता चलता है कि नवप्रवर्तनकर्ता और अपराधियों और जो लोग यह जानते हुए भी सुन्नत के खिलाफ जाते हैं, उन्हें छोड़ दिया जाता है, और यह कि उन्हें स्थायी रूप से त्याग करने के लिए अनुमत हैकिसी व्यक्ति को तीन से ज़्यादा दिनों के लिए त्याग करने पर रोक लगाई गई है, जो व्यक्तिगत या सांसारिक कारणों के लिए दूसरे को त्याग देता है।नवप्रवर्तनकर्ताओं और उनके जैसे लोगों के लिए, उन्हें स्थायी रूप से त्याग दिया जा सकता हैयह हदीस उन लोगों में से एक है जो इस दृष्टिकोण का समर्थन करते हैं, जैसे काब इब्न मलिक और अन्य लोगों के हदीस जैसे अन्य हदीस के साथ। राह मुस्लिम (13/106)।
आपके मित्र के संबंध में आपको क्या करना है, उसे सलाह देना, उसे प्रोत्साहित करना, और उसे याद दिलाना है कि आने वाले समय से डरने के लिए।अगर वह जवाब दे, तो अल्लाह के लिए स्तुति करो, और उसके लिए आपका इनाम होगा।यदि वह गुप्त रूप से अपने पाप में रहता है, तो उसे आपके द्वारा त्याग दिया जाना चाहिए, अगर आपको लगता है कि उसे त्याग करने से उसे फायदा होगा।अगर उसे छोड़ने से उसे फायदा नहीं होगा, तो हमें नहीं लगता कि आपको उसे त्यागना चाहिए, बल्कि हम सोचते हैं कि आपको अभी भी उनके साथ इस कंपनी में रहना चाहिए कि उसे फायदा होगा।
शेख़ अल इस्लाम इब्न तैमियाह (अल्लाह तआला पर दया कर सकते हैं) ने कहा:
यह तदनुसार अलग-अलग बदलाव होता है कि क्या फोस्कर मजबूत या कमजोर होते हैं, बहुत से या कुछयदि उद्देश्य व्यक्ति को दंड देना है, उसे अनुशासन देना और उसके समान काम करने से आम लोगों को रोकना है, यदि इस मामले में ब्याज स्पष्ट है, तो उसे त्याग करना बुराई को कमजोर करेगा या बुराई पूरी तरह गायब हो जाएगी, तो यह निर्धारित किया गया है।अगर न तो उस व्यक्ति को छोड़ दिया जाता है और न ही कोई अन्य व्यक्ति उस से डटेगा, बल्कि बुराई बढ़ जाएगी, और जो उसे त्यागना चाहती है, वह कमजोर है, और उसके बदले बुरा परिणाम अच्छे से पलट जाएगा, तो यह निर्धारित नहीं है उसे छोड़ दें, बल्कि कुछ लोगों के प्रति दयालुता उन्हें त्यागने की तुलना में अधिक लाभकारी होगी।
और कुछ लोगों को त्यागने से उनके लिए दयालु होने से ज्यादा फायदेमंद होता है।इसलिए पैगंबर (अल्लाह के शांति और आशीर्वाद उन पर हो) कुछ लोगों के प्रति दया था और दूसरों को त्याग दिया था। महमू 'अल-फाटावा (28/206)।
अंत में, हम यह कहना चाहेंगे कि उसे सलाह देने और उसे उसने जो कुछ किया है, उससे सामना किए बिना उसे अच्छाई के लिए मार्गदर्शन करना संभव है, खासकर चैट रूम में अपना भाग लेना।उसे सलाह देने और उन्हें एक पत्र भी भेजना संभव है जो आप जानते हैं कि आप कौन हैं, अगर वह पाप को खुले तौर पर करने में अपनी भागीदारी को कम करेगा
मई, अल्लाह तआला हमें और जो आपको प्यार करता है और जो उसे पसंद करता है, हमें मार्गदर्शन करता है, और हमें अच्छे के सभी कर्मी और बुराई के विरोधियों को बना देता है।
और अल्लाह सबसे अच्छा जानता है।



























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Friday, July 21, 2017

Enjoining what is good and forbidding what is evil, Doubt & clear, - * He gave him advice and he did not pay any heed; should he cut off ties with him?










I am a young religiously-committed man, and I have a brother in faith whom I love for the sake of Allaah. I saw him at the traffic lights with music playing loudly in his car, and I advised him in a direct manner without letting him know that I had seen him. He showed that he was sorry and had repented, and – according to what he said – he removed the music from his car and computer, praise be to Allaah. But a few days later, I saw him participating in chat rooms, talking in an indecent manner and writing down the names of songs. I recognized him by his screen name and his avatar. It seems that sometimes he talks on the internet with some of his female relatives who are not his mahrams.
Should I cut off ties with him, or should I take him as he appears to be, knowing that he accepts the advice without acting on it, and that outwardly he appears to be committed? His friends know him as such, but I know something about him that they do not know.
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Praise be to Allaah.
The one who disobeys Allaah either disobeys Him openly or he conceals it. The one who disobeys openly should be forsaken – even if it goes on for a long time – if forsaking him will deter him from that or will make him do it less.
If he conceals it but it so happens that you see it, then he should be rebuked in secret and he should be advised but his fault should be concealed.
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever conceals (the fault of) a Muslim, Allaah will conceal him on the Day of Resurrection.” Agreed upon.
Muhammad ibn al-Munkadir saw a man standing with a woman and speaking with her. He said: “Allaah can see you, may Allaah conceal us and you.”
In such cases it is prescribed for you to forsake him on your own, if that forsaking will have an effect on him and will not result in any greater evil, such as his committing sin openly after having concealed it, or doing more of it after having done only a little, or doing something that is worse that that for which you forsook him.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
Whoever commits evil openly must be rebuked and forsaken and criticized for that. This is what is meant by the phrase, “Whoever becomes shameless, talking about him is not gheebah (backbiting).” This is unlike one who conceals his sin and seeks to hide it; he should be concealed but he should be advised in secret and forsaken by one who knows his situation, until he repents.”
Majmoo’ al-Fataawa(28/220)
Al-Bukhaari (may Allaah have mercy on him) included the hadeeth about Ka’b ibn Maalik staying behind from the campaign to Tabook in a chapter which he entitled: “Chapter: What is permitted of forsaking one who has sinned.”
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
What he meant by saying “Chapter: What is permitted of forsaking one who has sinned” is to explain the kind of forsaking (or boycotting) that is permitted, because of the general meaning of the prohibition on forsaking a person for no legitimate reason. Here he explains the reasons that justify forsaking someone, which is when a person has committed a sin, and it is justified for the one who found out about it to forsake him so that he will refrain from that.
Fath al-Baari(10/497)
It was narrated from Sa’eed ibn al-Jubayr that a relative of ‘Abd-Allaah ibn Mughaffal threw small pebbles and he told him not to do that. He said: The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade the throwing of small pebbles and said: “It does not kill the game or kill (or hurt) the enemy, rather it breaks a tooth or puts out an eye.” Then he did it again and he said: I told you that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade it, then you throw small pebbles again. I will never speak to you. Narrated by al-Bukhaari (5162)and Muslim (1954).
Al-Nawawi (may Allaah have mercy on him) said:
This shows that innovators and evildoers and those who go against the Sunnah despite knowing it are to be forsaken, and that it is permissible to forsake them permanently. The prohibition on forsaking someone for more than three days applies to one who forsakes another for personal or worldly reasons. As for innovators and their ilk, they may be forsaken permanently. This hadeeth is one of those that support this view, along with similar hadeeths such as the hadeeth of Ka’b ibn Maalik and others.Sharh Muslim(13/106).
What you have to do with regard to your friend is advise him, exhort him, and remind him to fear the Hereafter. If he responds, then praise be to Allaah, and you will have the reward for that. If he persists secretly in his sin, then he deserves to be forsaken by you if you think that forsaking him will benefit him. If forsaking him will not benefit him, then we do not think that you should forsake him, rather we think that you should still keep company with him in the hope that that will benefit him.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
This forsaking varies according to whether the forsakers are strong or weak, many or few. If the aim is to rebuke the person, discipline him and deter the common folk from doing something like him, if the interest is clear in this case so that forsaking him will weaken evil or make evil disappear altogether, then it is prescribed. If neither the person who is forsaken nor anyone else will be deterred by that, rather the evil will increase, and the one who wants to forsake him is weak, and the evil consequences of that will outweigh the good, then it is not prescribed to forsake him, rather kindness towards some people will be more beneficial than forsaking them.
And forsaking some people is more beneficial than being kind to them. Hence the Prophet (peace and blessings of Allaah be upon him) was kind to some people and forsook others.Majmoo’ al-Fataawa(28/206).
Finally, we would like to point out that it is possible to advise him and guide him to goodness without confronting him with what he has done, especially his taking part in the chat rooms. It is also possible to advise him and send him a letter without him knowing who you are, if that will reduce his involvement in committing sin openly.
May Allaah guide us and you to that which He loves and which pleases Him, and make us all doers of good and resisters of evil.
And Allaah knows best.




























Enjoining what is good and forbidding what is evil, Doubt & clear, - * Ruling on “liking” photos of women who are not properly covered










Is it permissable to like photos on social networking sites if a sister is not covering her hair or wearing right clothes or wearing make-up? Is this considered encouraging of we were to like the photos and comment on it
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Praise be to Allah.
We have previously explained that for a woman to put her picture on Facebook pages or chat rooms or other websites is haraam for a number of reasons, which we have explained in fatwa no. 165186
If we add to that the fact that the woman is not properly covered, and is showing her hair or neck, or other charms, this is something that makes the sin worse and makes the prohibition more emphatic.
What appears to be the case is that “liking” what is published on a person’s social media page is a kind of approval of publishing these pictures, and at the very least the one who put up the picture will understand it as such, especially if the one who adds the like is a knowledgeable or religiously committed person, or one who appears outwardly to be righteous and committed.
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.”
Abu Dawood narrated in hisSunan(4345) from al-‘Urs ibn ‘Ameerah al-Kindi that the Prophet (blessings and peace of Allah be upon him) said: “If sin is committed on earth, the one who sees it and hates it – or denounces it – is like one who was absent from it, and the one who is absent from it but approves of it is like one who sees it.”
Classed as hasan by al-Albaani inSaheeh al-Jaami‘, no. 689; it was also narrated in a mursal report.
Ibn Rajab al-Hanbali said: The one who witnesses a sin and hates it in his heart is like the one who did not see it, if he is unable to denounce it or change it verbally or by taking action. The one who is not present when it happens but approves of it is like the one who saw it and was able to denounce it or change it but did not do so. That is because approval of sins is one of the most abhorrent of forbidden matters, by which one fails to denounce the sin in one’s heart, which is obligatory for every Muslim and this is not waived for anybody under any circumstances whatsoever.
End quote fromJaami‘ al-‘Uloom wa’l-Hukam(2/245)
If a person adds a “like” for any of these pictures or the like, what expression of objection has he made towards the evil action that has been committed?
And Allah knows best.




























Thursday, July 20, 2017

Enjoining what is good and forbidding what is evil, Doubt & clear, - * Ruling on her sitting with her non-Muslim parents when they are drinking alcohol





I am a Muslim woman, and I am living with my non-Muslim parents. When I became Muslim, our relationship went through some problems, and they began to speak harshly about Islam and Muslims, but with the passage of time, they both began to accept the situation more, and Allah, may He be exalted, softened their hearts towards me and towards Islam. Now they take into consideration what matters to me, and they have started to eat halal food and so on. But my parents drink wine with their dinner, and they always sit with me, because eating together is a custom that is honoured in our house. My parents know that I do not like alcohol, and I always tell them about that, but I cannot stop them from drinking it in their house, and my father has told me that bluntly.
Should I not sit with them? I know that this will cause trouble in our relationship once more, and they feel hurt if I refuse to sit with them. Can you advise me about this matter?
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Praise be to Allah
Firstly:
We praise Allah, may He be exalted, for having guided you to Islam, and we ask Him to make you steadfast and help you, and to guide your parents and loved ones.
You should strive to call your parents to Islam and give them their rights of respect and kind treatment, as our great religion commands.
Secondly:
It is not permissible to sit at a table where alcohol is being drunk, because of the report narrated by Ahmad and at-Tirmidhi (2801) from Jaabir, according to which the Prophet (blessings and peace of Allah be upon him) said: “Whoever believes in Allah and the Last Day, let him not sit at a table where alcohol is being drunk.” Inal-Fat-h, al-Haafiz Ibn Hajar attributed this hadith to an-Nasaa’i and classed its isnaad as jayyid. It was classed as saheeh by al-Albaani inIrwaa’ al-Ghaleel(7/6).
That is because drinking alcohol is a grave evil and a major sin; it is not permissible to do it or approve of it. The believer is required to denounce evil by taking action; if he is not able to do that, then by speaking out; and if he is not able to do that, then by disapproving of it in his heart, but in that case he must get up and move away from the place where the evil is being committed, if he is able to do so.
See also the answers to questions no. 145587and 94936.
This is the general principle, that one should not sit at the table when wine is being drunk. So if your parents drink alcohol after the meal, then eat with them and leave before they start drinking. If they drink during the meal, if you can avoid sitting with them without fearing a greater evil as a result, then do that, and explain that your religion does not let you sit with them in that case.
If you are afraid that this may result in trouble and harm – and not just annoying them – such as them kicking you out of the house or being put off from listening to you when there are signs of their being interested in Islam, then it is permissible for you to sit with them, whilst hating it and disapproving of it in your heart.
You should explain the evils of alcohol and the harm that it causes, and the reasons why it is prohibited.
We ask Allah to guide and help us and you.
And Allah knows best.