Bad behaviour, Doubt & clear, - * Guidelines on the kind of helping in sin that is prohibited

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I have a health social worker who helps with the family's health and other needs.
He at times asks us for parking in our driveway to watch an Australian rugby league game that's nearby as the street parking are occupied extensively at this time.
Note these games have men exposing their thighs, music, mixing, serving of alcohol and are known for having cheerleaders strutt and dance.
I'm thinking that it is cooperating in sin but then I play out in my head what I would say then feel too shy to tell him as he's helped us & have a professional relationship with him. I know I shouldn't. And am adamant not to next time. How should I approach this in the wisest best way?
Also I know someone who is intending to study taking out a student type loan that can accumulate interest if not paid within a year or so. I haven't asked whether they'll make the payment on time or not. Although it is most likely that they'll delay it.
They are a family member & I've let them do the entry test for that qualification on my laptop. Have I faciliated in sin?
If someone is studying in this form through riba should I bar them from using my laptop?
Should I apply the "leave doubtful matters and stick with certainty", rule here even if it may cause some conflict? Or am I overthinking it all?
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Praise be to Allah
Firstly:
It is forbidden to help others in sin, because Allah, may He be exalted, says (interpretation of the meaning):
“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment”
[al-Maa’idah 5:2].
And the Prophet (blessings and peace of Allah be upon him) said:
“Whoever calls people to guidance will have a reward like that of those who follow him, without that detracting from their reward in the slightest, and whoever calls people to misguidance will have a burden of sin like that of those who follow him, without that detracting from their burden of sin in the slightest.”
Narrated by Muslim in hisSaheeh(4831)
And there are other texts which prove that the one who helps someone else in sin is also sinning, such as the text which curses the one who records riba and the two who witness it, and the curse on the one who carries alcohol (to someone who will drink it) and on the one who presses (the grapes etc with which it is made), and so on.
But not every kind of help is prohibited; rather what is prohibited is deliberate help in which the one who offers it intends to help the person in his sin, or direct help such as carrying alcohol or writing down contracts involving riba.
With regard to indirect help, when one does not deliberately intend to help in sin, this is not prohibited; if it were to be prohibited, it would cause a great deal of hardship to people.
For example, it is confirmed that it is permissible to interact with the disbelievers in terms of buying, selling, lending, borrowing, and holding items in pledge, as is indicated by the saheeh Sunnah, even though this involves indirectly helping them (in sin), because it is benefitting the disbeliever in financial terms, and enabling him to use that wealth in haraam things such as riba and the like, yet despite that Islamic teaching overlooks this kind of helping.
Dr Waleed al-Munaysi, a member of the Council of Islamic Fuqaha’ in America, said:
The issue of guidelines on helping in sin and transgression was the subject of a lengthy discussion and debate among the members of the Council of Islamic Fuqaha’ in America, in its fifth session held in Bahrain in 1428 AH.
To sum up the conclusion they reached: helping in sin and transgression falls into four categories:
1. Direct and intentional help, such as someone who gives alcohol to another person with the intention of helping him to drink it.
2. Unintentional, such as selling prohibited things that have a permissible use, if there is no intention to help them in using them in prohibited ways.
3. Intentional but indirect, such as someone who gives another person money with which to buy alcohol. That may also include indirect manslaughter.
4. Indirect and unintentional, such as someone who sells things that may be used for lawful or unlawful purposes, and does not intend to help those who use them for unlawful purposes, such as someone who gives another person money not for the purpose of buying alcohol. If he buys alcohol with it and drinks it, there is no sin on the one who gave him the money, so long as he did not intend to help him with something unlawful.
This fourth category also includes buying and selling and renting from the mushrikeen and Muslims who are evildoers, and giving money to them in charity.
The decision of the council was that the first three types are haraam and the fourth type is permissible, which is the one that is not direct and not intentional. End quote.
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An exception is made from the fourth category in cases where it is known or thought most likely that the person who is helped will use it for sinful purposes. For this reason many of the fuqaha’ prohibited the sale of grapes to someone who will press them for wine, and the sale of weapons during times of turmoil, even though grapes and weapons may be used for both lawful and unlawful purposes.
Therefore Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: Every garment that he thinks will most likely be used for sinful purposes, it is not permissible to sell it to or sew it for one who will use it for sinful and wrong purposes. … The same applies to everything that is basically permissible, when it is known that it will be used for sinful purposes.
End quote fromSharh al-‘Umdah(4/386)
Going back to your question, it seems that offering direct help to this employee would mean someone taking him there in his car, or buying him a ticket of admittance, and the like.
As for simply allowing him to park his car, this is indirect help, and there is not necessarily any connection between that and the sin; he may not go to the match, or he may go but not commit any unlawful action, such as looking at ‘awraat or mixing in haraam ways. In principle, it is essential to differentiate between going to commit sin and going to do something permissible that may be accompanied by something sinful, as the fuqaha’ differentiated between someone who rents out his house to be used for sinful purposes, such as making it into a tavern, and someone who rents out his house for permissible accommodation, but alcohol is drunk in it. The former kind of renting is prohibited but not the latter.
Undoubtedly differentiating between direct and indirect help will vary from one issue to another. So the faqeeh should try to examine the case, with reference to what the fuqaha’ have mentioned about similar cases.
To sum up: letting this employee park his car in your driveway is not directly helping him in sinful actions such as looking at ‘awraat or listening to music, and other evils that are present in the stadium; rather it is helping him and comes under the same heading as helping him by selling food, drink and clothing to him. That is not prohibited on the grounds that it may help him to remain strong and healthy and enable him to commit unlawful actions, because that is indirect and unintentional help, therefore Islamic teaching overlooks it and permits us to buy and sell and engage in commercial transactions with the disbelievers, as mentioned above.
Secondly:
There is nothing wrong with allowing your relative to take the entry test for admission to his studies using your laptop, even if he is going to pay for his studies with an interest-based loan. That is because studying is permissible, and you are only helping him with that, not with the loan.
Rather it is forbidden for him to use your computer to get this unlawful loan, because that comes under the heading of helping him with that sin.
You should understand that whoever takes out an interest-based loan, despite the fact that it is sinful, takes possession of the money that he borrows and it is permissible for him to make use of it with regard to his food, drink, accommodation, studies and other things, and he does not have to get rid of any of these things. So there is nothing wrong with you helping this relative and others with regard to permissible studies.
Thirdly:
interest-free loans are prohibited if it is stipulated that a penalty be paid in the event of late repayment, because this comes under the heading of approving of riba, along with the possibility of actually falling into riba.
It says in a statement of the Islamic Fiqh Council belonging to the Muslim World League in Makkah, issued during its eleventh session, statement no 8:
If the lender stipulates that the borrower has to pay a sum of money as a financial penalty of a fixed amount or a specific percentage, if there is any delay in repayment beyond the time agreed upon by both, then this is an invalid condition, and he is not required to fulfil it; indeed it is not permissible, regardless of whether the one who stipulated it was the bank or anyone else, because this in and of itself is the riba of the Jaahiliyyah that the Qur’an forbids. And Allah knows best.

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खराब व्यवहार, संदेह और स्पष्ट, - * हस्तमैथुन पर प्रतिबंध केवल वैद्यकीय दृष्टि से नहीं है

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हस्तमैथुन के बारे में मेरे पास एक महत्वपूर्ण सवाल है।मैंने इस पर पिछले फतवा को पढ़ा है, लेकिन यह जानकर उत्सुक है कि क्या यह नए ज्ञान के कारण बदला जा सकता है।जिन चीजों के बारे में मैंने पढ़ा है, उनमें से एक यह है कि हस्तमैथुन क्यों हराम है, इसका कारण 'नकारात्मक प्रभाव' है।हालांकि प्रोफेसरों द्वारा किए गए शोध ने सिद्ध किया है कि इसके बारे में सभी पुराने मिथक झूठे हैं।वैज्ञानिक शोध ने वास्तव में विपरीत साबित कर दिया है कि हस्तमैथुन में कई स्वास्थ्य लाभ हैंमैं कुछ नाम रखूंगा, यह एंडोर्फिन की रिलीज को बढ़ावा देता है, जो खुश भावों से जुड़े न्यूरोट्रांसमीटर हैं जो समग्र मनोदशा में सुधार कर सकते हैं और निराशा से लड़ सकते हैं।यह ऑक्सीटोसिन नामक रासायनिक पैदा करता है जो प्राकृतिक दर्द के रूप में काम करता है और दर्द प्रतिरोध और सहिष्णुता में सुधार करता है।हस्तमैथुन भी कोर्टिसोल को रिलीज करता है जो प्रतिरक्षा प्रणाली को सुधारता है।कैंसर होने वाले एजेंटों को जारी करके टाइप 2 डायबिटीज और प्रोस्टेट कैंसर की रोकथाम में हस्तमैथुन भी मददगार साबित हुआ है।तथ्य यह है कि हस्तमैथुन सीधे कुरान या हदीस द्वारा हारम घोषित नहीं किया जाता है, इस वजह से कोई निर्णय नहीं है कि क्या इससे व्यक्ति को नुकसान पहुंचाया जा सकता है?वर्तमान तथ्यों को ध्यान में रखते हुए यह स्पष्ट और वैज्ञानिक रूप से साबित हुआ है कि हस्तमैथुन के कई प्रभावी स्वास्थ्य लाभ हैं।और किसी भी नुकसान के बारे में पुराने मिथकों और गलत धारणाओं को भी गलत साबित किया गया है।स्पष्ट तथ्यों के साथ ही हस्तमैथुन पर सत्तारूढ़ नहीं किया जाएगा क्योंकि लाभ के बारे में स्पष्ट रूप से कोई नुकसान पहुंचा है जो इस पर हुआ था?
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स्तुति अल्लाह के लिए हो
अगर शारिरीक शासन को चिकित्सा संबंधी जानकारी के आधार पर ही तैयार किया गया था, और चिकित्सा निष्कर्ष बदल गए हैं, तो उस मामले में, नए नियमों के मुताबिक शारिरीक शासन भी बदल जाएगा।यह वर्षों की तुलना में धूम्रपान करने के फैसले में बदलाव की तरह है - उदाहरण के लिएक्योंकि तम्बाकू पहले प्रकट हुआ और धूम्रपान के लिए इस्तेमाल किया गया था जब चिकित्सा ज्ञान तंबाकू से कोई वास्तविक शारीरिक नुकसान था, उस समय कई विद्वानों के फतवा ने कहा था कि यह तम्बाकू से निपटने के लिए अनुमत है, इसे उपभोग और इसे खरीदने और बेचने के लिए ।लेकिन जब मेडिकल साइंस उन्नत हो गई और नए मेडिकल रिसर्च ने मानव शरीर को धूम्रपान करने के लिए गंभीर नुकसान पहुंचाया, तो शारिली आज्ञा बदल गई और इसे प्रतिबंधित किया गया।अधिकांश समकालीन विद्वानों के फतवे का कहना है कि यह निषिद्ध है, क्योंकि धूम्रपान पर फैसला वैधानिक निष्कर्षों पर आधारित होता है और तंबाकू के कारण होने वाले नुकसान और लाभों के कारण होता है।यह विशिष्ट धार्मिक ग्रंथों पर आधारित कुछ नहीं है
सहमति पर फाकिली सिद्धांत बताता है कि यह फैसले इसके लिए कारण से जुड़ा है, और जब यह कारण अनुपस्थित है तब लागू नहीं होता है और सत्तारूढ़ लागू होता है।मशहूर हसन सलमान द्वारा एनोटेट किया गया तख्तकी-अल-बुरहान फाई शाइन विज्ञापन-दुक्वांनी मारि अल-करमी (डी। 1033 एएच)
यह वास्तव में शार्इ निर्णयों में बदलाव नहीं है;बल्कि यह विद्वानों के दृष्टिकोण में एक बदलाव है जो कि धूम्रपान के निष्कर्षों पर आधारित है और जो नुकसान पहुंचाता है
हस्तमैथुन या "गुप्त आदत" के रूप में, विद्वानों द्वारा उल्लिखित इस निषेध का कारण केवल शारीरिक नुकसान नहीं है।इसके बजाय इसका उद्देश्य एक व्यक्ति की सोच पर हावी होने से शारीरिक इच्छाओं को रोकने और हलाल विवाह के अलावा उन इच्छाओं को पूरा करने की किसी भी तरह की अनुमति नहीं देता है।हम इस विचार को इस कविता में नोट कर सकते हैं जिसमें अल्लाह (अर्थ की व्याख्या) कहता है:
"और जो लोग अपनी शुद्धता (यानी निजी भागों, अवैध यौन कृत्यों से) की रक्षा करते हैं।
उनकी पत्नियों या (दास) को छोड़कर कि उनके दाहिने हाथों के पास है - तब के लिए, वे दोष से मुक्त हैं;
लेकिन जो भी उस से परे तलाश करता है, तो वे अपराधियों हैं "
[अल-मुमीनमिन 23: 5-7]
अनुमति नहीं देने के लिए यह सारा कारण इस कविता के स्पष्ट अर्थ पर आधारित है, जो विद्वान विभिन्न तरीकों से समझ सकते हैं और कई निष्कर्षों तक पहुंच सकते हैं:
इसका उद्देश्य इन भारी इच्छाओं को पूरा करने के साधनों को छोड़ने का लक्ष्य है, जो गानों की आदत से परे जाकर हराम का अर्थ देख सकते हैं जैसे फिल्में देखना, गैरकानूनी संबंधों में शामिल होना और चित्र देखना
इसका उद्देश्य तर्कसंगत व्यक्तियों की शक्ति और शारीरिक ऊर्जा को अनुचित तरीके से बर्बाद होने से बचाने में है।या इस आधार पर निषिद्ध हो सकता है कि वह गरिमा के विरूद्ध है, और इस तरह व्यक्ति को आधार और अभावित कार्यों से बचाने के लिए कोई उद्देश्य नहीं है, इसलिए नैतिक आधार पर इसे निषिद्ध किया जा सकता है, जैसा कि इमाम अहमद इब्न हज़म ने कहा: हम इसे अस्वीकार, क्योंकि यह महान गुणों और धार्मिक कार्यों के विपरीत हैअंतिम उद्धरण से-मुहल्ला (12/407)
चिकित्सा भी कविता से समझा जा सकता है कि कारणों में से एक है।इसका कारण यह है कि डॉक्टरों ने इस अभ्यास की हानि और इसके नशे की प्रकृति की पुष्टि की है जो कि उसके स्वास्थ्य को बर्बाद कर सकता है।इसलिए इस शराब के फैसले का एकमात्र कारण दवा नहीं है, ऐसा कहा जा सकता है कि इस फैसले को चिकित्सा निष्कर्षों में बदलाव के साथ बदलना चाहिए।
हमने फुकखा की पुस्तकों की खोज की थी और हमने किसी को भी नहीं खोजा था, जिसने हस्तमैथुन पर रोक लगाने के लिए उसके नुकसान पर चिकित्सा निष्कर्षों के कारणों को सीमित किया।बल्कि हम राख-शॉकाानी के शब्दों में पाया जो कि यह इंगित करता है कि चिकित्सा ज्ञान केवल निषेध के कारणों में से एक है;यह एकमात्र कारण नहीं हैऐसा तब होता है जब वह (अल्लाह उस पर दया कर सकते हैं) ने कहा: उन्होंने जो कारण बताए हैं वह तथ्य यह है कि हस्तमैथुन हानिकारक है, जैसा कि चिकित्सकों ने बताया था।अंतिम उद्धरण से-फथ एआर-रब्बानी (7/3380)
हम इस धारणा पर सबकुछ कहते हैं कि गुप्त आदत के स्वास्थ्य लाभों में क्या उल्लेख किया गया है वास्तव में सही है।लेकिन यह साबित करने के लिए उचित वैज्ञानिक अध्ययन या विशेषज्ञों का समर्थन आवश्यक है, जिनके विचार निश्चित शैक्षिक अनुसंधान पर आधारित हैं, न केवल यहां और वहां से कुछ बयान (अज्ञात लोगों) का उद्धरण करते हैं, क्योंकि ऐसे कोटेशन ज्ञान या ध्वनि दृश्य का गठन नहीं करते हैं।
हम आपको कुछ मेडिकल वेबसाइटों पर लिखे गए हैं जो विशेषज्ञों द्वारा निगरानी रखी जाती हैं, क्योंकि आपको शाह अल्लाह में कुछ फायदेमंद जानकारी मिलेगी:
और अल्लाह सबसे अच्छा जानता है।
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सादर, NAJIMUDEEN एम
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Bad behaviour, Doubt & clear, - * The prohibition on masturbation is not from a medical point of view only

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I have an important question about masturbation. I have read the previous fatwa on it but am curious as to whether it may be changed due to new knowledge. One of the things I read about, why masturbation is haram is because of the ‘negative effects’ of it. However research done by professors has proven that all the old myths about it are false. Scientific research has actually proven the opposite that masturbation has many health benefits. I will name a few, it promotes the release of endorphins, the neurotransmitters associated with happy feelings that can improve the overall mood and fight off depression. It produces a chemical called oxytocin which works as a natural pain and improves pain resistance and tolerance. Masturbation also releases cortisol which improves the immune system. Masturbation has also been proven to help in the prevention of type-2 diabetes and prostate cancer by releasing cancer causing agents. Due to the fact that masturbation is not directly declared haram by Quran or hadith doesn’t the decision rest with whether it benefits of harms a person? With the present facts in mind it is obvious and scientifically proven that there are many effective health benefits of masturbation. And also the old myths and misconceptions about any harm it was thought to cause have been proven false. With the apparent facts wouldn’t the ruling on masturbation be changed as the benefit clearly outweighs any harm it was believed to have caused?
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Praise be to Allah
If the shar‘i ruling was worked out on the basis of medical information only, and the medical findings changed, then in that case the shar‘i ruling would also change according to new medical findings. That is like the change in the ruling on smoking – over the years – for example. Because medical knowledge when tobacco first appeared and was used for smoking did not indicate that there was any real physical harm from tobacco, the fatwas of many scholars at that time said that it was permissible to deal with tobacco, consume it and buy and sell it. But when medical science advanced and new medical research proved the grievous harm that smoking causes to the human body, the shar‘i ruling changed and it was prohibited. The fatwas of most contemporary scholars state that it is prohibited, because the ruling on smoking is based on medical findings and the harms and benefits that tobacco may cause. It is not something based on specific religious texts.
The agreed-upon fiqhi principle states that the ruling is connected to the reason for it, and the ruling applies when the reason for it is present, and does not apply when the reason is absent. SeeTahqeeq al-Burhaan fi Sha’n ad-Dukhaanby Mar‘i al-Karami (d. 1033 AH), annotated by Mashhoor Hasan Salmaan.
This in fact is not a change to the shar‘i ruling; rather it is a change in the view of the scholars that is based on the findings on smoking and the harm it causes.
As for masturbation, or the “secret habit”, the reason for its prohibition as mentioned by the scholars is not physical harm only. Rather it is aimed at preventing physical desires from dominating a person’s thinking, and not allowing any way of fulfilling those desires except through halaal marriage. We may note this idea in the verse in which Allah says (interpretation of the meaning):
“And those who guard their chastity (i.e. private parts, from illegal sexual acts).
Except from their wives or (slaves) that their right hands possess, - for then, they are free from blame;
But whoever seeks beyond that, then those are the transgressors”
[al-Mu’minoon 23:5-7].
The shar‘i reason for not allowing it is based on the apparent meaning of this verse, which the scholars may understand in various ways and reach a number of conclusions:
It is aimed at barring the means of fulfilling these overwhelming desires that may go beyond the secret habit to looking for haram means such as watching movies, engaging in unlawful relationships and looking at images.
It is aimed at protecting man’s power of reasoning and physical energy from being wasted in an inappropriate manner. Or it may be prohibited on the grounds that it is contrary to dignity, and so as to protect the individual from doing base and ignoble actions which serve no purpose, therefore it could be prohibited on moral grounds, as Imam Ahmad ibn Hazm said: We disapprove of it, because it is contrary to noble characteristics and virtuous deeds. End quote fromal-Muhalla(12/407).
Medicine is also one of the reasons that could be understood from the verse. That is because doctors have affirmed the harm of this practice and its addictive nature that could lead to ruining one’s health. So medicine is not the only reason for this shar‘i ruling, such that it might be said that the ruling should change with changes in medical findings.
We searched the books of the fuqaha’ and we did not find anyone who limited the reasons for the prohibition on masturbation to medical findings on its harm. Rather we found in the words of ash-Shawkaani that which indicates that medical knowledge is just one of the reasons for the prohibition; it is not the only reason. That is when he (may Allah have mercy on him) said: Among the reasons they cited is the fact that masturbation is harmful, as was mentioned by physicians. End quote fromal-Fath ar-Rabbaani(7/3380).
We say all of this on the assumption that what is mentioned of health benefits of the secret habit is actually correct. But proving that requires proper scientific studies or the support of specialists whose views are based on definitive academic research, not just quoting some statements (of unknown people) from here and there, because such quotations do not constitute knowledge or a sound view.
We refer you to what has been written on some medical websites that are supervised by specialists, for you will find some beneficial information there, in sha Allah:
And Allah knows best.

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