Thursday, 25 August 2011

Is there a difference between modern tafseer of the Qur’aan and ancient tafseer?

 

Are there differences in the interpretation of the Qur'an and in related ceremonies between the early time of the islam (up to the Umayyads) and today ?

Are
there differences in the interpretation

of the Qur'an and in related ceremonies

between the early time of the islam

(up to the Umayyads) and
today ?

Praise be to Allaah. 

If
what is meant in the question is the tafseer of the Qur’aan during the
Umawi (Umayyad) period at the time of the righteous salaf (predecessors)
of the Taabi’een and the successive generation, and the lesser Sahaabah,
the compilation (of tafseer) in written form was not widespread at that
time, compared to later times. It is mostly limited to reports which are
known as al-tafseer al-athari (reports quoting the words of the Prophet

(peace and blessings of Allaah be upon him) and the Sahaabah).  Then the scholars adopted other appraoches in tafseer and
followed a number of trends, some of which were praiseworthy and
acceptable, and others were to be rejected. In more recent times, this
reliance on their own opinions and understanding was taken even further,
and theories and variables which have no place in tafseer were forcibly
introduced. It reached the point where it may be said of some tafseers
that they contain everything except tafseer. Examples of this in mediaeval
tafseers include Tafseer al-Raazi,
and in modern tafseers, Tafseer
al-Jawaahir.

 

One of the good references on this is Ittijaahaat
al-Tafseer fi’l-Qarn al-Raabi’ ‘ashar by Shaykh Fahd
al-Roomi

He is asking about the grammar of the word al-Saabi’oon and how we can refute those who say that it is a grammatical error in the Qur’aan

 

I would like to know about the grammar of the word al-saabi’oon in Soorat al-Maa’idah. Why does it appear in the nominative form (al-saabi’oon ) when it appears in another soorah in the accusative (al-saabi’een ), although the syntax in both passages is very similar? This was the cause of a great argument between myself and a Christian person who says that there are grammatical mistakes in the Qur’aan. I told him that I would leave Islam if there was a single grammatical mistake in the Qur’aan. I said this out of strong faith and certainty that the Qur’aan is the word of Allaah, glorified and exalted be He far above what the fabricators say.

Praise be to Allaah.
 

 

The word al-Saabi’een  (in the accusative) appears in Soorat
al-Baqarah and Soorat al-Hajj, where Allaah says (interpretation of the
meaning): 

“Verily, those who believe and those who are Jews and
Christians, and Sabians [wa’l-saabi’een ], whoever believes in Allaah and
the Last Day and does righteous good deeds shall have their reward with
their Lord, on them shall be no fear, nor shall they grieve”

[al-Baqarah 2:62] 

“Verily, those who
believe (in Allaah and in His Messenger Muhammad), and those who are Jews,
and the Sabians [wa’l-saabi’een], and the Christians, and the Majoos, and
those who worship others besides Allaah; truly, Allaah will judge between
them on the Day of Resurrection. Verily, Allaah is over all things a
Witness”

[al-Hajj 22:17] 

The same word appears in the nominative form in Soorat
al-Maa’idah, where Allaah says (interpretation of the meaning): 

“Surely, those who believe (in the Oneness of Allaah, in
His Messenger Muhammad and all that was revealed to him from Allaah), and
those who are the Jews and the Sabians [wa’l-saabi’oon] and the Christians,
— whosoever believed in Allaah and the Last Day, and worked righteousness,
on them shall be no fear, nor shall they grieve”

[al-Maa’idah 5:69] 

In the first two verses, there is nothing difficult about the
grammar, because the word al-saabi’een follows the conjunction waw (and) is
in agreement with the word alladheena (those who); it is the noun of
the particle inna (translated here as “verily”) and as such appears
in the accusative form of the sound masculine plural, in accordance with the
rules of Arabic grammar. 

Where the confusion arises is in the third verse quoted, from
Soorat al-Maa'idah, where the word appears in the same position with regard
to word order, but appears in the nominative form.  

The grammarians and mufassireen explained this in several
ways, and they mentioned several well-known similar usages in Arabic. It is
sufficient here to quote just three of them, which are among the most well
known. 

1 – The word order in the verse differs from everyday usage.
Based on that, the meaning is that those who believe, and those who are the
Jews and the Christians, whosoever believed in Allaah … on them shall be no
fear, nor shall they grieve, and the same applies to the Sabians. So the
subject appears in the nominative, as is indicated by the waw of the sound
masculine plural. There is a similar example in Arabic verse where the poet
says: 

Faman yaku amsa bi’l-madeenati rahlahu       fa inni wa
qayyaarun biha la ghareeb

(Whoever ends up in Madeenah with his saddle, then Qayyaar
and I are strangers). 

The point here is that the word Qayyaar – which is the name
of his horse or camel – appears in the nominative here (qayyaarun) because
it is the subject. It does not appear in the accusative even though it is
preceded by the particle inna (inni = inna + the yaa (i) which is the
accusative suffix representing the first person singular pronoun following
the particle inna).   

2 – The word al-saabi’oon is the subject and the word
al-nasaara (Christians) is in agreement with it. The phrase man aamana
Billaah (whoever believed in Allaah) is the predicate of al-saabi’oon
. The predicate of inna is omitted here, as is indicated by the predicate of
the subject al-saabi’oon . A similar usage in Arabic appears in the
line of verse: 

Nahnu bima ‘indina wa anta bima   
‘indika raadin wa’l-amru mukhtalif

(We with what we have
and you with what you have are content, even though it is different). 

The point here is that the subject nahnu (we) is not
followed by its predicate, because the predicate of anta (you) is
sufficient. The predicate of anta – raadin (content) –
includes the predicate of the first subject, nahnu (we). What these
words mean is: we are content with what we have and you are content with
what you have. 

3 – The word al-saabi’oon appears in conjunction with
the word that takes the place of the noun of inna. If any of these
particles – inna and its “sisters” – comes at the beginning of a
nominal sentence that is composed of a subject and predicate, the noun of
inna was originally nominative because it is the subject, before the
word inna was introduced. Hence the word al-saabi’oon  is nominative
because it is a word that takes the place of the noun of inna. 

See Awdah al-Masaalik by Ibn Hishaam, with a
commentary by Muhiy al-Deen (1/352-366); and the Tafseer al-Shawkaani
wa’l-Aloosi, on this verse. 

What you have mentioned,
about your certain faith in the words of Allaah, is what is expected of
every Muslim. Allaah says (interpretation of the meaning): 

“Do they not then consider the Qur’aan carefully? Had it
been from other than Allaah, they would surely, have found therein many a
contradiction”

[al-Nisa’ 4:82] 

One of the things of
which we must be certain is that this phrase, with this pronunciation, was
revealed like this. This is how it was pronounced by the Prophet (peace
and blessings of Allaah be upon him), this is how the Muslims learned it
from him and recited it, and wrote it in the Mus-hafs, and they were pure
Arabs. This became a new principle by means of which we learned a new usage
of conjunctions in Arabic, even though it is not a common usage, but it is
very eloquent and evocative… (End quote) 

Ibn ‘Aashoor tried to explain the eloquence of this word
al-saabi’oon  appearing in the nominative. He said words to the effect
that: the nominative in this context is unusual, so it makes the reader
pause and wonder why this word is put in the nominative, when it would
usually appear in the accusative.  

See the commentary on the verse from al-Maa'idah in
Tafseer Ibn ‘Aashoor. 

For more information on who the Sabians were, see the answer
to the question: “49048”. 

But there are a few points that should be noted from this
discussion: 

Firstly: We should take an interest in shar’i knowledge; it
is not sufficient to rely only on faith that we already have in our hearts
even though that is the greatest source of protection.  If shar’i (Islamic)
knowledge is added to that then – in sha Allaah – it will give extra
protection against doubts and confusion that the enemies of our religion may
try to stir up. 

Secondly: questions like this draw attention to the extent of
negligence concerning one of the most important duties that we have towards
the Book of Allaah, which is the duty to study and ponder it, not just
recite it. Allaah says (interpretation of the meaning): 

“(This is) a Book (the Qur’aan) which We have sent down to
you, full of blessings, that they may ponder over its Verses, and that men
of understanding may remember”

[Saad 38:29] 

Shaykh Ibn Sa’di (may
Allaah have mercy on him) said: This is the reason why it was revealed, so
that people may ponder its verses, derive knowledge from it and contemplate
its meanings and rulings. For by studying it and contemplating its meanings,
and studying it time after time, they will attain its blessings and
goodness. This indicates that we are encouraged to study the Qur’aan, and
that this is one of the best of deeds, and that reading that includes
pondering the meanings is better than a quick recitation that does not
achieve this purpose. The evidence for this is that if we were to undertake
this obligation time after time, these verses would cause us to stop and
wonder about the meaning, so that we would ask about it and research it,
before we are confronted with specious arguments from our enemies. 

Thirdly: If we undertook the two obligations referred to
above, we would be qualified to take the initiative and call others, telling
them of the truth that we have and informing them – in the best manner – of
the falseness of their ways, instead of being on the defensive, weak and
defeated. And Allaah is the Source of strength.

 

Friday, 12 August 2011

There is a jinni in his house

 

I was living in flat in sharjah,after some month passed i realised the fingure print with blood was on the wall and on the floor and the same day the noise started coming, so i left that flat and move to another one, in that also the same thing happened, then i send my family back hone, now i am staying with my freind,their also i realise the noise, but if i stayed alone, then it trouble me lot, i used to prayer 5 time and receit the quran in morning and while going to bed i read shura al-muzzammil 7 time & shura al-mulk. Now slowing its reducing. Please could u tell me what step i should take.

Praise be to Allaah.
 

 

These noises and actions may come from the jinn. The jinn are
part of the creation of Allaah whose existence we must believe in, because
Allaah mentions them in many verses of the Qur’aan, and there is even a
soorah named for them, namely Soorat al-Jinn. Their existence is a matter
upon which there is consensus. 

Shaykh al-Islam Ibn Taymiyah said: 

All nations believe in the jinn and they have
had many encounters with them, which it would take too long to describe. No
one denies the existence of the jinn except for a very few ignorant
philosophers and doctors and the like. 

Majmoo’ al-Fataawa, 19/32 

Their powers are greater than those of man, as Allaah says
(interpretation of the meaning): 

“An ‘Ifreet (strong one) from the jinn said: “I will bring
it [the throne of the Queen of Saba’] to you before you rise from your
place”

[al-Naml 27:39] 

There was a great distance between Sulaymaan
(peace be upon him) and the Queen of Saba’ (Sheba). 

Allaah has enabled the jinn to change shape
and to fly, etc, but despite their great powers they have no control over
the righteous slaves of Allaah. Allaah says (interpretation of the
meaning): 

“Verily, My slaves (i.e. the true
believers of Islamic Monotheism) — you have no authority over them. And
All-Sufficient is your Lord as a Guardian”

[al-Isra’ 17:65] 

“And he (Iblees - Satan) had no authority
over them,
except that We might test him who
believes in the Hereafter, from him who is in doubt about it”

[Saba’ 34:21] 

Even the Shaytaan acknowledged this and
said: 

“[Iblees (Satan)] said: ‘O my Lord!
Because You misled me, I shall indeed adorn the path of error for them
(mankind) on the earth, and I shall mislead them all.

Except Your chosen, (guided) slaves among
them’”

[al-Hijr 15:39-40 – interpretation of the
meaning] 

Rather he has control over those people who
agree with his kufr and follow him willingly, as Allaah tells us
(interpretation of the meaning):) 

“Certainly, you shall have no authority
over My slaves, except those who follow you of the Ghaawoon (Mushrikoon and
those who go astray, criminals, polytheists, and evildoers)”

[al-Hijr 15:42] 

Allaah may give them [the jinn] power over
believers because of their sins, as the Prophet (peace and blessings of
Allaah be upon him) said: “Allaah is with the qaadi (judge) so long as he is
not unjust; if he is unjust then Allaah has nothing to do with him and will
cause the Shaytaan to stay with him.” Narrated by al-Haakim and al-Bayhaqi;
classed as hasan by al-Albaani in Saheeh al-Jaami’, 1823. 

The Muslim must, above all else, arm himself
with the weapon of faith and righteous deeds, for these are the best
provision he may have and the best means of foiling the plots of the devils
among mankind and the jinn. 

You have to strengthen your relationship with
Allaah, for He is the One on Whom you should depend. Remember Allaah a great
deal in all situations, and strive to keep your tongue busy constantly with
dhikr (remembrance of Allaah). No one can find any better protection against
the Shaytaan than the remembrance of Allaah. It was narrated in a saheeh
report from the Prophet (peace and blessings of Allaah be upon him)
that Allaah enjoined five things upon Yahya ibn Zakariya, which he was to do
and to command the Children of Israel to do, one of which was: “I command
you to remember Allaah, for the likeness of that is that of a man whose
enemy comes after him, until he comes to a strong fortress where he protects
himself from him. Similarly, a person cannot protect himself against the
Shaytaan except by remembering Allaah.” Classed as saheeh by al-Albaani in
Saheeh al-Tirmidhi.  

Constantly recite the dhikrs narrated from
the Prophet (peace and blessings of Allaah be upon him), such as the
dhikr when entering the toilet, when having intercourse, when hearing the
braying of a donkey, when entering the house, in the morning and the
evening, when going to sleep, and in other circumstances and at other times
for which a specific dhikr has been narrated from the Prophet (peace
and blessings of Allaah be upon him). 

These dhikrs have been compiled in books such
as al-Adhkaar by al-Nawawi, al-Kalim al-Tayyib by Ibn
Taymiyah, and Husn al-Muslim by al-Qahtaani [the later is available
with English transliteration and translation under the title “Fortress of
the Muslim – Invocations from the Qur’an and Sunnah”, published by
Darussalam, Riyadh – Translator]. 

You should also read a lot of Qur’aan in the
house, especially Soorat al-Baqarah. Ahmad (7762) and Muslim (780) narrated
from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of
Allaah (peace and blessings of Allaah be upon him) said: “Do not make
your houses (like) graveyards, for the Shaytaan flees from a house in which
Soorat al-Baqarah is read.” 

You should also purify your house of
everything in which there is disobedience towards Allaah, such as keeping
images and dogs. Abu Talhah (may Allaah be pleased with him) narrated that
the Prophet (peace and blessings of Allaah be upon him) said: “The
angels do not enter a house in which there is a dog or an image.” Narrated
by al-Bukhaari, 3322; Muslim, 2106. 

If there are no angels in the house, it will
become a dwelling for the devils. 

With regard to reading Soorat al-Muzzammil
and al-Mulk when going to sleep, there are reports that indicate that it is
mustahabb to recite Soorat al-Mulk before sleeping. Al-Tirmidhi (2892)
narrated from Jaabir (may Allaah be pleased with him) that the Prophet
(peace and blessings of Allaah be upon him) used not to sleep until he has
recited Alif-Laam-Meem Tanzeel (al-Sajdah) and Tabaarak alladhi bi
yadihi’l-mulk (Soorat al-Mulk). Classed as saheeh by al-Albaani in Saheeh
al-Tirmidhi. 

With regard to Soorat al-Muzzammil, there is
no report to indicate that it is mustahabb to recite it when going to sleep.
And Allaah knows best.

 

I want my relationship with my husband to go back to the way it was

 

I have a problem and only my Lord knows how bad it is. My problem is that my husband treats me badly and betrays me and does not acknowledge his Lord. This complete change happened three years ago and I have been putting up with it for so long for the sake of my children and in the hope that he would change. I used to think that his mother was influencing him, because his mother used to criticize me all the time behind my back even though I treated her well and respected her and took care of her. But she used to feel jealous of my husband’s love for me, and I felt that, even though in front of me she pretended to show love because I used to treat her well. This happened three years ago when she stayed with us in our house for five months after her husband passed away, and she left us after we traveled abroad for work. Since that time I have been suffering terribly. 


My husband is no longer the husband that I know. I hope that you can help me, because I do not know what to do any more to bring him back to the way he was before. My sister is certain that he has been bewitched and is not in his right mind. Is this possible? And if it is then what can I do? I hope that you can advise me, because I do not want to get divorced or to turn to charlatans. My sister told me that there is a man of religion who treats people by means of Qur’aan, and she asked me to give her my picture and a picture of my husband. But I was afraid that this might incur the wrath of Allaah. Is that permissible? What should I do in this situation? I hope that you will help me, because I am in a difficult situation. I hope that you will answer me quickly. I am turning to you – after Allaah – in the hope that my Lord will show me a way out. May Allaah relieve you of all difficulty and may Allaah reward you with all good.

Praise be to Allaah.
 

 

You should note that by His wisdom, Allaah tests His slaves
with good and evil, to show who among them will obey Him in all
circumstances and who will only obey Him in some circumstances. Allaah says
(interpretation of the meaning): 

“Who has created death and life that He may test you which
of you is best in deed. And He is the All-Mighty, the Oft-Forgiving”

[al-Mulk 67:2] 

“and We shall make a trial of you with evil and with good.
And to Us you will be returned”

[al-Anbiya’ 21:35] 

One of the kinds of tests is that Allaah may test one spouse
with bad treatment on the part of the other, for whatever reason. Based on
this, if what you have mentioned is correct and your husband has been
bewitched or affected by strong hasad (envy) – for witchcraft and the evil
eye do have an effect, as the Prophet (peace and blessings of Allaah be
upon him) said, “The evil eye is real” (narrated by al-Bukhaari, no. 5408;
Muslim, 2187) – then you have to do the following: 

1 – Remember Allaah a great deal (dhikr) and pray for
forgiveness. Ask Allaah to heal your husband and to make him be as he used
to be. Nothing can alter the divine decree except du’aa’.  

2 – Think about yourself and the way you treat your husband.
It may be that you have changed in the way you treat him, without realizing.
Be the best wife you can to him, and the best help, after Allaah. Stand be
his side during this trial and be his support, after Allaah. 

3 – Do not go to that so-called man of religion, for he is
asking for your picture in order to practice trickery. See question no.
21124. 

4 – There is nothing wrong with you going with your husband
to a trustworthy shaykh, who treats people by means of the Qur’aan and
du’aa’s prescribed by the Prophet (peace and blessings of Allaah be
upon him). You could also recite Qur’aan over some water and you and your
husband drink from it, and you could recite ruqyah over him every day, and
recite Soorat al-Baqarah in the house. For more information on the ways of
undoing the effects of witchcraft please see the following questions:
11290,
4010,
21124,
12198,
8291,
20954. For
information on protection against witchcraft, please see questions no.
2662 and
22816. For
information on various kinds of witchcraft please see questions no.
12578,
9432,
240. 

5 – Assuming that what has happened to your husband is not
witchcraft or hasad (envy), then sit with him and discuss things frankly.
Tell him what you feel, and agree to go back to the way things were. 

6 – You can ask some people – especially trustworthy
relatives - to intervene and seek a solution to this problem, and to look
into its causes and try to find a way of resolving it. 

Finally, we advise you to weigh up your husband’s good points
and bad points, and do not forget his good qualities and his kind treatment
of you, because that will motivate you to try to bring him back to the right
path in his religion and in his relationship with his Lord, first of all,
then in his relationship with you. 

May Allaah make things easy for you, and make your husband happy with your obedience and make you happy with his good treatment. And Allaah knows best.

How can a person know who has envied him, and how should the one who has been envied be treated?

 

Is it possible for a person who has been affected by envy (hasad) to know whether the envy came from himself or from another person? What is the remedy in either case?.

Praise be to Allaah.
 

 

Firstly: 

If a person looks at something he has with admiration and he
does not pray for barakah (blessing) for it, by saying “Baarik Allaahu fihi
(may Allaah bless it)” and the like, and this thing is then affected in some
way, then it is possible to know that he has inflicted hasad on himself.  

It is not possible to know that a specific person is the one
who has envied you, except in circumstances such as those described above,
such as if a person enters your shop and starts to admire it but does not
pray for it to be blessed, then things in the shop get broken or damaged.

 This applies in cases where the effect is seen straightaway.
But if a long time passes before something happens, then we cannot be
certain that a specific person has envied him. 

There are means that some people use to find out who has put
the evil eye on something or someone, but these are not prescribed or
approved of in sharee’ah, rather they are devilish means, such as imagining
(the person who caused it) during recitation of Qur’aan as a remedy, or
seeking the help of the jinn and devils (shayaateen) to find out such
things. 

The scholars of the Standing Committee said: 

With regard to imagining (the person who caused it) during
recitation of Qur’aan as a remedy, this is a devilish procedure which is not
permitted, because it is seeking the help of the devils (shayaateen), who
appear to the sick person in the form of the one who afflicted him. This is
something that is haraam, because it involves seeking the help of the
devils, and because it stirs up enmity between the people, and spreads fear
and mistrust among people, so it comes under the verse in which Allaah says
(interpretation of the meaning): 

“And verily, there were men among mankind who took shelter
with the males among the jinn, but they (jinn) increased them (mankind) in
sin and transgression”

[al-Jinn 72:6] 

They said: It is not
permissible to seek the help of the jinn in order to find out what has been
done and how it should be treated, because seeking the help of the jinn is
shirk. Allaah says (interpretation of the meaning): 

“And verily, there were men among mankind who took shelter
with the males among the jinn, but they (jinn) increased them (mankind) in
sin and transgression”

[al-Jinn 72:6] 

And He says (interpretation of the meaning): 

“And on the Day when He will gather them (all) together
(and say): ‘O you assembly of jinn! Many did you mislead of men,’ and their
Awliyaa’ (friends and helpers) amongst men will say: ‘Our Lord! We benefited
one from the other, but now we have reached our appointed term which You did
appoint for us.’ He will say: ‘The Fire be your dwelling place, you will
dwell therein forever, except as Allaah may will. Certainly your Lord is
All-Wise, All-Knowing’”

[al-An’aam 6:128] 

What is meant by
benefiting from one another is that the humans venerated the jinn and
humbled themselves to them and sought their help, so the jinn served them
and did what they wanted, and brought them what they asked for – including
telling them the nature and causes of sickness, things which the jinn can
see but humans cannot. But they may tell them lies because they cannot be
trusted and it is not permissible to believe them. 

 Majallat al-Da’wah, no. 1682. 

Secondly: 

With regard to treating one who has been affected by envy,
there are two ways of doing this: 

If the person who envied him is known, he may be asked to do
ghusl and the water used should then be poured on the “victim”. If he is not
known then the remedy is by means of ruqyah and the dhikrs prescribed in
sharee’ah. 

For more details on the evil eye and envy (hasad), and the
differences between them, and how to protect oneself against them, please
see the answers to questions no. 20954.
7190,
11359,
12205.

The fate of the Shaytaan on the Day of Resurrection

 

What will happen to the shaitaan after the day of resuruction?.

Praise be to Allaah.
 

 

The fate of the Shaytaan on the Day of Resurrection will be
the worst and most horrible of fates – we seek refuge with Allaah – as is
indicated by a great deal of evidence from the Book of Allaah and the Sunnah
of His Messenger (peace and blessings of Allaah be upon him). Allaah
has stated that the Shaytaan is one of the kaafirs (disbelievers) as He says
(interpretation of the meaning): 

‘And (remember) when We
said to the angels: “Prostrate yourselves before Adam.” And they prostrated
except Iblees (Satan), he refused and was proud and was one of the
disbelievers (disobedient to Allaah)’

[al-Baqarah 2:34] 

And the fate of the disbelievers will be Hell, what a
miserable abode. 

Allaah tells us that His curse is upon the Shaytaan until the
Day of Resurrection, and that He will fill Hell with him and his followers.
Allaah says (interpretation of the meaning): 

‘And surely, We created you (your father Adam) and then
gave you shape (the noble shape of a human being); then We told the angels,
“Prostrate yourselves to Adam”, and they prostrated themselves, except
Iblees (Satan), he refused to be of those who prostrated themselves.

12. (Allaah) said: “What prevented you (O Iblees) that you
did not prostrate yourself, when I commanded you?” Iblees said: “I am better
than him (Adam), You created me from fire, and him You created from clay.”

13. (Allaah) said: “(O Iblees) get down from this
(Paradise), it is not for you to be arrogant here. Get out, for you are of
those humiliated and disgraced.”

14. (Iblees) said: “Allow me respite till the Day they are
raised up (i.e. the Day of Resurrection).”

15. (Allaah) said: “You are of those respited.”

16. (Iblees) said: “Because You have sent me astray,
surely, I will sit in wait against them (human beings) on Your straight
path.

17. “Then I will come to them from before them and behind
them, from their right and from their left, and You will not find most of
them as thankful ones (i.e. they will not be dutiful to You).”

18. (Allaah) said (to Iblees): “Get out from this
(Paradise), disgraced and expelled. Whoever of them (mankind) will follow
you, then surely, I will fill Hell with you all.”’

[al-A’raaf 7:11-18] 

Allaah tells us what the Shaytaan said when he was informed
that he would be expelled and cast away from the mercy of Allaah
(interpretation of the meaning): 

‘[Iblees (Satan)] said: “By Your Might, then I will
surely, mislead them all,

83. “Except Your chosen slaves amongst them (i.e.
faithful, obedient, true believers of Islamic Monotheism).”

84. (Allaah) said: “The truth is — and the truth I say

85. That I will fill Hell with you [Iblees (Satan)] and
those of them (mankind) that follow you, together.”’

[Saad 38:82-85] 

And there are other verses which describe the fate of the
Shaytaan on the Day of Resurrection. 

Allaah tells us that the Shaytaan will disown his followers
on the Day of Resurrection. He says (interpretation of the meaning): 

‘And Shaytaan (Satan) will say when the matter has been
decided: “Verily, Allaah promised you a promise of truth. And I too promised
you, but I betrayed you. I had no authority over you except that I called
you, and you responded to me. So blame me not, but blame yourselves. I
cannot help you, nor can you help me. I deny your former act in associating
me (Satan) as a partner with Allaah (by obeying me in the life of the
world). Verily, there is a painful torment for the Zaalimoon (polytheists
and wrongdoers).”’

[Ibraaheem 14:22] 

Let the wise beware lest they become followers of the
Shaytaan, for his followers are the people of Hell – as stated in the verses
quoted above – and the Shaytaan ‘only invites his Hizb (followers) that
they may become the dwellers of the blazing Fire’ [Faatir 35:6 –
interpretation of the meaning]. 

‘They are the party of Shaytaan (Satan). Verily, it is the
party of Shaytaan (Satan) that will be the losers!’

[al-Mujaadilah 58:19– interpretation of the meaning]. 

Hence Allaah has commanded us to regard him as our enemy and
to fight him, and to beware of obeying him and following in his footsteps.
Allaah says (interpretation of the meaning): 

‘Surely, Shaytaan (Satan) is an enemy to you, so take
(treat) him as an enemy’

[Faatir 35:6] 

‘Did I not command you, O Children of Adam, that you
should not worship Shaytaan (Satan). Verily, he is a plain enemy to you’

[Yaa-Seen 36:6] 

‘O mankind! Eat of that which is lawful and good on the
earth, and follow not the footsteps of Shaytaan (Satan). Verily, he is to
you an open enemy’

[al-Baqarah 2:168] 

‘O you who believe! Follow not the footsteps of Shaytaan
(Satan). And whosoever follows the footsteps of Shaytaan (Satan), then,
verily, he commands Al-Fahsha’ [i.e. to commit indecency (illegal sexual
intercourse)], and Al-Munkar [disbelief and polytheism (i.e. to do evil and
wicked deeds; and to speak or to do what is forbidden in Islam)]’

[al-Noor 24:21] 

We ask Allaah to grant us refuge from the accursed Shaytaan. 

And Allaah knows best.

 

Thursday, 11 August 2011

Is it permissible to sell pure silk?

 

In Question number 164 on the ruling of selling wine to non-muslims Sheikh has quoted to be said:  "Verily when Allah forbids something, He forbids its price."

I have a service which anyone can subscribe by sending email to:  XXXX  in the body of the message subscribe ahad This service sends one hadith a day, english translation, from Sahih Al-Bukhari.  Here's what they have sent me: 

Bukhari Vol 8; no. 11

Narrated by Ibn Umar (Radhiallaho Anho):  My father, seeing a silken cloak being sold, said, "O Allah's Apostle! Buy this and wear it on Fridays and when the foreign delegates pay a visit to you."  He said, "This is worn only by that person who will have no share in the Hereafter."  Later a few silken cloaks were given to the Prophet (Sallahllaahu 'alaihi wasallam) as a gift, and he sent one of those cloaks to Umar.  Umar said (to the Prophet), "How can I wear it while you have said about it what you said?"  The Prophet (Sallallaahu 'alaihi wasallam) said, "I did not give it to you to wear but to sell or to give to someone else to wear."  So Umar sent it to his (pagan) brother who was from the inhabitants of Mecca before he (Umar's brohter) embraced Islam.

From the hadith quoted above it seems like it is permissible to sell it or to give it to non-Muslims. 

Praise be to Allaah. 

 We constantly advise people, when reading
texts that appear to present a problem, to examine all versions and
isnaads of these ahaadeeth, and to refer to the words of scholars and
commentators, because they have the knowledge and understanding that
can dispel the confusion.  In the following discussion we will
quote several versions of the hadeeth as reported by al-Bukhaari (may
Allaah have mercy on him), then we will give a summary from the commentary
on the hadeeth by al-Haafiz Ahmad ibn ‘Ali ibn Hajar al-‘Asqallaani
(may Allaah have mercy on him) from his book Fath
al-Baari Sharh Saheeh al-Bukhaari, and from the commentary
of Imam al-Nawawi (may Allaah have mercy on him) on the same hadeeth
in Saheeh Muslim.  

‘Abd-Allaah ibn ‘Umar reported that ‘Umar ibn al-Khattaab
saw a hullah siyara’ [a type of two-piece garment] at the door of the
mosque and said, “O Messenger of Allaah, why don’t you buy this and
wear it on Fridays and when the delegations come to you?”  The
Messenger of Allaah (peace and
blessings of Allaah be upon him) said: “This is only worn by one who
has no share in the Hereafter.” Then the Messenger of Allaah
(peace and blessings of Allaah be upon him) was brought a number of
garments [hullahs] of the same type. He gave one of them to ‘Umar ibn
al-Khattaab (may Allaah be pleased with him) and ‘Umar said, “O Messenger
of Allaah, are you giving it to me to wear it when you said what you
said about the hullah of ‘Utaarid (the vendor of the first hullah)?” 
The Messenger of Allaah (peace
and blessings of Allaah be upon him) said: “I am not giving it to you
to wear it.”  So ‘Umar ibn al-Khattaab (may Allaah be pleased with
him) gave it to a brother of his in Makkah who was a mushrik.” 
(Saheeh al-Bukhaari, 837). 

According
to another report: “[The Prophet
(peace and blessings of Allaah be upon him) said:] Sell it and benefit
from its price.” Al-Bukhaari, 896.

 According to another report: “I did
not send it to you for you to wear it, for it is worn only by one who
has no share in the Hereafter. I sent it to you so that you could benefit
from it – i.e., by selling it.”  Al-Bukhaari, 1962. 

According to another report: “Umar said: ‘How can I wear
it when you said what you said about it?’   He said, ‘I did
not give it to you for you to wear it; sell it or give it to someone
else.’  So ‘Umar sent it to a brother of his among the people of
Makkah, before he [the brother] became Muslim.”  Al-Bukhaari, 2426.

 According to another report: “He said:
‘Sell it and spend the money on your own needs.’”  Al-Bukhaari,
2826. 

According to another report: “He said: ‘I sent it to
you so that you could make some money from it.’”  Al-Bukhaari,
5617.

 Ibn Hajar (may Allaah have mercy on
him) said: 

“Concerning the phrase, ‘Why don’t you buy it and wear
it?’ – it is as if ‘Umar wanted the Prophet
(peace and blessings of Allaah be upon him) to buy it and wished that
he would do so. ‘This is only worn’ – according to the report of Jareer
ibn Haazim, he said, ‘silk is only worn’.  ‘One who has no share’
– Maalik added in his report, ‘in the Hereafter.’  This could mean
the one who has no share in the Hereafter, i.e., of silk clothes. 

‘He gave it to him’ – it is apparent from the rest of
the hadeeth that he did not give it to him to wear, or it could mean
that he gave him something that could be used for clothing. [The verb
used, kasaa, has the sense of covering or clothing].  According
to the report of Maalik, ‘Then the Messenger of Allaah
(peace and blessings of Allaah be upon him) was brought a number of
similar hullahs, and he gave one to ‘Umar.’ In another report, ‘Later
on some hullahs (of the same type) were brought to the Messenger of
Allaah (peace and blessings of
Allaah be upon him), and he sent one to ‘Umar and one to Usaamah ibn
Zayd, and gave one to ‘Ali ibn Abi Taalib.’

 ‘Sell it and spend the money on your
own needs’ – means benefit from its price, or it could mean trade it
or exchange it, or some more general meaning. 

(Note): the reason why this hadeeth was included in Baab
al-Hareer li’l-nisa’ (Chapter on silk for women) is because
the Prophet (peace and blessings
of Allaah be upon him) said to ‘Umar, ‘sell it or use it for clothing.’
Silk is forbidden for men, and there is no difference between ‘Umar
and other men in that regard, so the permission to give it to someone
else to wear applies only if it is given to a woman.  The fact
that ‘Umar gave it to his brother should not be a source of confusion
to those who believe that the minor issues of sharee’ah apply to kaafirs
too, as ‘Umar gave it to his brother to sell it or to give it to a woman
to wear.

 In some versions of the hadeeth… Ibn
‘Umar said: ‘The Messenger of Allaah
(peace and blessings of Allaah be upon him) saw ‘Utaarid wearing a silk
garment and he disliked that for him, then he gave ‘Umar a similar garment…’ 
and ‘… [he said,] “I did not give it to you to wear it, I gave it to
you to give to women to wear.”’  This is an indication that it
is permissible for women to wear pure silk.  

Imaam Muslim (may Allaah have mercy on him) reported
in his Saheeh that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with
him) said: ‘The Prophet (peace
and blessings of Allaah be upon him) one day wore a coat of silk brocade
that had been given to him, but soon afterwards he took it off and sent
it to ‘Umar ibn al-Khattaab.  It was said to him, “But you took
it off so quickly, O Messenger of Allaah.” He said, “Jibreel forbade
me to wear it.”  Then ‘Umar came to him, weeping, and said, “O
Messenger of Allaah, you disliked something and gave it to me. What
is wrong with me?”  He said, “I did not give it to you to wear
it, I gave it to you to sell it.” So he sold it for two thousand dirhams.’ 
(Reported by Muslim, 3861).” 

Al-Nawawi (may Allaah have mercy on him) said
in his commentary on Saheeh Muslim:

 “In the hadeeth of ‘Umar about this
hullah there is evidence that silk is forbidden for men and permitted
for women, that it is permissible to give it, that its price is permitted,
and that a Muslim is permitted to give a kaafir clothes and other things.

 ‘So ‘Umar gave it to a mushrik brother
of his in Makkah’ – this is how it was reported by al-Bukhaari and Muslim.
According to a report narrated by al-Bukhaari in some chapter, ‘‘Umar
sent it to a brother of his among the people of Makkah, before he [the
brother] became Muslim’ – this indicates that he (the brother) subsequently
became Muslim… This also indicates that it is permissible to maintain
family ties with kaafirs and to treat them well, and that it is permissible
to give gifts to kaafirs.  The permission to give silk clothes
to men does not mean that they should wear them. Some may misinterpret
this to mean that kaafir men are permitted to wear silk, but this is
incorrect. The hadeeth describes giving a gift to a kaafir, but does
not give them permission to wear silk.  The Prophet
(peace and blessings of Allaah be upon him) sent silk garments to ‘Umar,
‘Ali and Usaamah (may Allaah be pleased with them), but this does not
mean that they were permitted to wear silk; he stated quite clearly
that he was giving it to them so that they could benefit from it in
some way other than by wearing it.  The correct opinion, which
is that of the majority of scholars, is that the minor issues of sharee’ah
apply equally to kaafirs, so they are forbidden to wear silk just as
Muslims are. And Allaah knows best.

 Al-Bukhaari (may Allaah have mercy on
him) reported another hadeeth on the same issue from al-Miswar ibn Makhramah,
who said that his father Makhramah said to him: ‘O my son, I have heard
that the Messenger of Allaah (peace
and blessings of Allaah be upon him) has received some coats and he
is sharing them out, so let us go to him.’  So we went and found
the Prophet (peace and blessings
of Allaah be upon him) in his house. [My father] said to me, ‘O my son,
call the Prophet (peace and blessings
of Allaah be upon him) for me.’ I felt too embarrassed, so I said, ‘Should
I call the Messenger of Allaah
(peace and blessings of Allaah be upon him) for you?’ He said, ‘O my
son, he is not arrogant.’ So I called him, and he came out carrying
a coat of silk brocade with gold buttons. He said, ‘O Makhramah, we
kept this for you,’ and he gave it to him. (Reported by al-Bukhaari,
Kitaab al-Libaas, Baab al-Muzarrar
bi’l-Dhahab).

 Ibn Hajar (may Allaah have mercy on
him) said in his commentary on the hadeeth:

 “ ‘He came out carrying a coat of silk
brocade with gold buttons’ – it is possible that this happened before
silk was prohibited, but after silk and gold were prohibited for men,
this report can no longer be used as evidence by those who want to permit
these things.  It is also possible that this happened after these
things were prohibited, in which case the garment was given so that
the recipient could benefit from it either by selling it or by giving
it to women to wear.”

 In brief, then, the answer to the matter
raised in the question is that so long as a silk garment has some legitimate
use, such as clothing for women, then it is permissible to sell it and
take the money paid for it.  And Allaah knows best. May Allaah
bless our Prophet Muhammad.

What are the two holy places?

 

what are two holy places ?

Praise be to Allaah.

Ibn Taymiyah (may Allaah have mercy on him) said:

“There is no holy place (Haram) on earth, not Bayt al-Maqdis
(Jerusalem) or anywhere else, apart from these two holy places (i.e., Makkah and
Madeenah). No other place should be called Haram (sanctuary, holy place), as the ignorant
speak of Haram al-Maqdis (Jerusalem) or Haram al-Khaleel (in Khaleel, Palestine), for
these places and others are not Harams, according to the consensus of the Muslims…
There is no dispute among the Muslims concerning any third holy place apart from Dujj,
which is a valley in al-Taa’if…”

(Majmoo’ al-Fataawa, 26/118).

Shaykh Ibn ‘Uthaymeen confirmed that this (Dujj) is
not a holy place. (al-Sharh al-Mumti’, 7/248).

 

Is it permissible to say that a particular person is one of the awliya’ (close friends) of Allaah?

 

 

Is it permissible to say that a particular person is one of the awliya’ (close friends) of Allaah?
ar - en - es
Is it permissible to say that a particular person is a wali or close friend of Allaah because of his righteousness and piety, whether he is living or dead, such as saying for example, The scholar so and so is one of the awliya’ of Allaah?.

 

Praise be to Allaah.
 

 

Allaah has mentioned the signs by which His close friends or awliya’ may be known.
They are: faith (eemaan) and piety (taqwa). Allaah says (interpretation of the meaning): 

“No doubt! Verily, the Awliyaa’ of Allaah, no fear shall come upon them nor
shall they grieve.

Those who believed, and used to fear Allaah much (by abstaining from evil deeds
and sins and by doing righteous deeds)”

[Yoonus 10:62-63] 

But it is not possible to be certain that a particular individual is one of the awliya’ of
Allaah, because achieving true faith and piety are matters of the heart that are hidden, and people cannot find out about them. Hence it is
possible to think that someone is likely to be a wali, but it is impossible to be certain. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: 

All Muslims should measure the deeds of those who are claimed to be awliya’ by
that which is in the Qur’aan and Sunnah. If they are in accordance with the Qur’aan and Sunnah, then we hope that he is one of the awliya’ or
close friends of Allaah, but if they go against the Qur’aan and Sunnah, then he is not one of the awliya’ of Allaah. Allaah has mentioned in His
Book the fair standards by which His awliya’ may be known, as He says (interpretation of the meaning): 

“No doubt! Verily, the Awliyaa’ of Allaah, no fear shall come upon them nor
shall they grieve.

Those who believed, and used to fear Allaah much (by abstaining from evil deeds
and sins and by doing righteous deeds)”

[Yoonus 10:62-63] 

Whoever is a believer and is pious is a close friend of Allaah, and whoever is not
like that is not a close friend of Allaah. If he has some faith and piety then he is a friend of Allaah to some extent.  

Nevertheless we cannot be certain about a specific person, but we say in general
that everyone who believes and is pious is a friend of Allaah (wali). 

al-Bukhaari and Muslim

 

Please give the history of Imam Bukhari and Imam Muslim.


Praise be to Allaah.
 

 

There follows a brief biography of these two
great imams. 

1 – Imam al-Bukhaari (may Allaah have
mercy on him) 

He is the great imam, scholar, leader of the
believers in hadeeth, Abu ‘Abd-Allaah Muhammad ibn Ismaa’eel ibn Ibraaheem al-Bukhaari. He was born in Bukhaara in Shawwaal of 194 AH, and grew up
as orphan. He lost his sight as a child, then Allaah restored to him his sight. He memorized hadeeth as a child, and he was a prodigy in that, may
Allaah have mercy on him. 

The imams attested to his good memory,
precision, knowledge, asceticism and worship. Imam Ahmad (may Allaah have mercy on him) said of him: Khorasan has never produced anyone like him. 

Ibn Khuzaymah (may Allaah have mercy on him)
said: I have never seen anyone beneath the canopy of heaven who has more knowledge of the hadeeth of the Messenger of Allaah (peace and
blessings of Allaah be upon him) and who has memorized more (hadeeth) than al-Bukhaari. 

Al-Tirmidhi (may Allaah have mercy on him)
said: I have never seen in Iraq or in Khorasan anyone with more knowledge of hadeeth criticism, history and isnaads than al-Bukhaari. 

Al-Bukhaari had more than one thousand
shaykhs whom he met in the countries and cities to which he travelled. Among them were: Imam Ahmad ibn Hanbal, Hammaad ibn Shaakir, Makki ibn
Ibraaheem and Abu ‘Aasim al-Nabeel. 

Among those who narrated from al-Bukhaari
were: 

Muslim ibn al-Hajjaaj the author of
al-Saheeh; al-Tirmidhi; al-Nasaa’i; Muhammad ibn Nasr al-Marwazi; and many others. 

Al-Bukhari wrote many books, the most famous
of which are: al-Jaami’ al-Saheeh; al-Tareekh al-Kabeer; al-Adab al-Mufrad; Khalq Af’aal al-‘Ibaad. 

He died, may Allaah have mercy on him, on the
night of Eid al-Fitr, 256 AH. 

2 – Imam Muslim (may Allaah have mercy on
him) 

He is the great imam, hafiz and scholar,
Abu’l-Husayn, Muslim ibn al-Hajjaaj ibn Muslim al-Nisaboori. He was born in 204 AH, or it was said in 206 AH. 

He devoted his time to hadeeth, and he
travelled in search of hadeeth and strove hard in that field, until he became very prominent. His contemporaries attested to his virtues. His
shaykh Muhammad ibn Bashshaar (Bandaar) said: The haafiz of this world are four: Abu Zar’ah in al-Ray, Muslim in Nisapur, ‘Abd-Allaah al-Daarimi
in Samarqand, and Muhammad ibn Ismaa’eel in Bukhaara. 

Ahmad ibn Salamah al-Nisaboori said: I saw
Abu Zar’ah and Abu Haatim giving precedence to Muslim ibn al-Hajjaaj in knowledge of saheeh over the shaykhs of their time.  

Ibn ‘Abd al-Barr said of him: They were
unanimously agreed on his eminence, leadership and high status. The greatest evidence of that is his book al-Saheeh; no book before it or
after is as well organized or precise in the isnaads of its hadeeth. 

His shaykhs included: Ahmad ibn Hanbal, al-Bukhaari, Yahya ibn Yahya al-Teemi, Ishaaq ibn
Raahawayh, Yahya ibn Ma’een, Abu Bakr ibn Abi Shaybah and many others. 

His students included: Abu Haatim al-Raazi,
Abu ‘Eesa al-Tirmidhi, Ibn Khuzaymah, Abu ‘Awaanah al-Isfaraayeeni and Makki ibn ‘Abdaan. 

His well known books include: al-Jaami’
al-Saheeh; al-Kuna wa’l-Asma’; al-Tabaqaat; al-Tamyeez; and al-Munfaridaat wa’l-Wahdaan. 

He died, may Allaah have mercy on him, in
Rajab 261 AH. 

For more information on the lives of these
two imams, see their biographies in Siyar A’laam al-Nubala’, 12/391-471; 557-580. 

See also question no.
21523.

If a person is wearing two layers of khufoof or socks, which one should he wipe over?

 

If a person is wearing two layers of khufoof or socks, which one should he wipe over?
ar - en - fr - ur - es - zh - hi
Is it permissible to wipe over two layers of socks worn one over another? If that is permissible and a person wipes over them, then takes off one layer and then breaks his wudoo’, is it permissible for him to wipe over the other or not?.

 

Praise be to Allaah.

It is permissible for a person to wear two layers of khufoof
or socks. If he wipes over one – in cases where it is permissible to do so,
as we shall see below – then he takes one off, and breaks his wudoo’, it is
permissible for him to wipe over the other, according to the opinion of some
of the scholars. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) a number
of scenarios in which a person wears two layers of khufoof or socks, as
follows: 

1 – If a person put on socks or khufoof then broke his
wudoo’, then put on another pair before doing wudoo’, the ruling applies to
the first layer, i.e., if he wants to wipe over them after that, he has to
wipe over the first layer, and it is not permissible for him to wipe over
the second layer. 

2 – If he puts on socks or khufoof, then he breaks his wudoo’
and wipes over them, then he puts on a second layer, then he may wipe over
the second layer according to the sound view. It says in al-Furoo’:
That is permissible according to Maalik. End quote. Al-Nawawi said: This is
the best view, because he put them on in a state of purity (tahaarah), and
their view that it is a lesser kind of purity is not acceptable. End quote. 

If we accept that, then the period of wiping starts from the
first time he wiped over the first layer. 

In this case he may also wipe over the first layer, without a
doubt. 

3 – If he puts khufoof on over khufoof or socks, and he wipes
the outer layer then takes it off, can he wipe over the lower layer for the
remainder of the period? I did not see any clear statement on this, but
al-Nawawi stated that Abu’l-‘Abbaas ibn Surayj said that if he puts
overshoes over the khufoof then one of three scenarios must apply: one of
which is that they become like a single khuff, with the upper layer visible
and the second layer like a lining, therefore he may wipe over the lower
layer until the period for wiping ends from the time he wiped over the upper
layer, which is like the case when the outer surface of the khuff becomes
worn or scratched – it is permissible to wipe over the lining.” End quote
from Fataawa al-Tahaarah, p. 192 

The claims that ‘Ali fought against the Jinn are baseless lies

 

Is it true that Imaam ‘Ali (may Allaah be pleased with him) fought against the jinn? This is narrated in the book Ghazawaat al-Imaam ‘Ali, which says that he fought them until he sent them down to the seventh earth. What is your opinion of this book?

Praise be to Allaah. 

All of this is baseless. He did not fight the jinn and no such thing
happened at all. Rather this is false and is one of the lies and fabrications
that people have invented.  Abu’l-‘Abbaas Shaykh al-Islam Ibn Taymiyah
(may Allaah have mercy on him) stated this clearly and said: “It is
a lie which has no foundation. It is one of the false stories fabricated
by the liars.”  

Wednesday, 10 August 2011

He wants to kill his wife’s relatives after they robbed him and took his wife by deceit

 

A man married me to his sister in front of two witnesses, one of whom was his brother and the other drew up the marriage contract. I saw the woman and she saw me before the marriage was performed, and her mother and all her family knew that I was of a different nationality than them. The woman, her family, her guardian and the witnesses all accepted that, and the marriage contract was done. The man told us that the woman had gotten divorced from her previous husband whom she had not seen and he had not seen her. After the woman got pregnant from me, her brother started to demand money from us and we gave him enough money to live a good life with his family, but he asked for a lot of money and I refused to give it to him. After the woman got pregnant and two months before she gave birth, he came and asked my wife to go and visit her sick mother (and he took her away by means of this trick), then he gave her to another man and said that he was her original husband, and that my marriage to her was not valid; the man was of sound mind and mature and had knowledge of Islam. Before I take any action against him and his family because of protective jealousy concerning my honour, I want to ask about the Islamic ruling on this calamity that has befallen me. Please note that my wife has given birth and they said to me, this child is your daughter. How can the child be my daughter if my marriage to her was not legitimate, as they claim? Please advise us, may Allaah reward you, before I kill this family, old and young, and in sha Allaah I will follow the Islamic ruling and the fatwa of the scholars of Islam.

Praise be to Allaah.
 

 

If her brother was her
guardian, then the marriage is valid and they have no right to take your
wife away from you. This is wrongdoing on their part. They had no right to
harass you in order to take money from you. The wealth of a Muslim is not
permissible to anyone unless he gives it willingly. 

You have to go to the
sharee’ah courts and turn to the scholars and prominent figures in order to
resolve this problem. 

With regard to killing
him and killing any member of his family, all of that, as you mention in
your question, is a major sin that is worse than blowing up the Ka’bah. 

Whoever does that, the
curse of Allaah, the angels and all the people will be upon him, and his
recompense will be Hell, to abide therein for eternity. 

We ask Allaah to keep us
safe and sound, and to set the affairs of the Muslims straight.

Is there any hadd punishment or expiation for masturbation?

 

I would like to know.Due to masturbation I broke my hymen.Does this makes me a zaniya.Do i have to be punished with hundred lashes or is there any other punishment for this in our religion.And if there is please let me know and I also want to know can I marry a chaste person after indulging in masturbation so many times.Please answer in accordance with Quran and Sunnah.

Praise be to Allaah.
 

 

Firstly: 

The secret habit (masturbation) is haraam, as
we have explained in the answer to question no. 329. You have to repent from this
action and give it up, and regret what you have done, and resolve not to go back to it. 

There are many punishments for the sinner in
this world, let alone the punishment that he deserves in the Hereafter. We have already mentioned some of these punishments in the answer to
question no. 23425. So hasten to repent sincerely before you are no longer able to do
so, and before you feel regret at the time when regret will be to no avail. 

If Allaah honours you by enabling you to
repent, you will be forgiven for this sin, and it will be as if it never happened. The Prophet (peace and blessings of Allaah be upon him)
said: “The one who repents is like the one who did not sin.” Narrated by Ibn Maajah; classed as hasan by al-Albaani in Saheeh Ibn Maajah,
3427. 

Secondly: 

Breaking the hymen as a result of this action
is not zina, and no hadd punishment or expiation (kafaarah) is required. 

Shaykh al-Islam Ibn Taymiyah was asked about
masturbation and he replied: 

With regard to masturbation, the basic ruling is that it is haraam according to the majority of
scholars, and the one who does it should be given a ta’zeer punishment, but it is not like zina. And Allaah knows best. 

Al-Fataawa al-Kubra,
3/439. 

Thirdly: 

If it is obvious that the hymen has been
broken as a result of masturbation, then you have to tell your fiancé what happened to you, without giving any details that may cause you
embarrassment. It is sufficient for him to know that this happened without any fornication, because the hymen may be broken because of exercise,
being beaten, falling or being sick. 

You will never be exposed if you
repent to Allaah and are sincere in your repentance, for Allaah is the Concealer and loves concealment.

And Allaah knows best.

He is afraid to get married lest he has intercourse with his wife in his back passage

 

I have not got married yet. I know that it is not permissible for the husband to have intercourse with his wife in her back passage, but I do not want to hide from you the fact that my desires always overwhelm me. I try to repent and do what is right, but sometimes I go back to sin. I am afraid that if I get married I will have intercourse with my wife in her back passage, and that the Shaytaan will overpower me. What advice can you give me? 


My second question is: would it be permissible for me to approach her from behind but over her clothes?.


Praise be to Allaah.
 

 

It is emphatically forbidden to have intercourse with one's
wife in her back passage, because the Prophet (peace and blessings of
Allaah be upon him) said: “Whoever has intercourse with a menstruating woman
or with a woman in her back passage, or goes to a fortuneteller and believes
what he says, has disbelieved in that which was revealed to Muhammad.”
Narrated by al-Tirmidhi, 135; Ibn Maajah, 639; classed as saheeh by
al-Albaani in Saheeh al-Tirmidhi. 

And he said: “Cursed is the one who has intercourse with a
woman in her back passage.” Narrated by Ahmad, 9731; Abu Dawood, 2162;
classed as hasan by al-Albaani in Saheeh Abi Dawood. See also
question no. 1103. 

With regard to your
avoiding marriage because of these fears, this is dealing with one mistake
by making another. Ignore this waswaas (whisper from the Shaytaan) and keep
busy with things that will benefit you in both spiritual and worldly ways.
Ask Allaah to purify your heart and protect your chastity; hasten to get
married for that is the best remedy for you. Beware of the wrath and anger
of Allaah and of His painful punishment, and do not be one of those who are
heedless. 

Remember Allaah a great deal and do lots of acts of worship,
lower your gaze and avoid looking at haraam things, and avoid committing
sinful actions, so that these evil devilish thoughts will leave you. 

With regard to coming to your wife from behind but over her
clothes, you should avoid doing that. Do not be like a shepherd who grazes
his flocks around a sanctuary and soon transgresses its boundary, as the
Prophet (peace and blessings of Allaah be upon him) said. (Narrated by
al-Bukhaari, 25; Muslim, 1599). 

Ibn Rajab (may Allaah have mercy on him) said: 

Allaah has guarded these haraam things and forbidden His
slaves to approach them, and he calls them His limits. Allaah says
(interpretation of the meaning): 

“These are the limits (set) by Allaah, so approach them
not. Thus does Allaah make clear His Ayaat (proofs, evidences, lessons,
signs, revelations, verses, laws, legal and illegal things, Allaah’s set
limits, orders, etc.) to mankind that they may become Al-Muttaqoon (the
pious)”

[al-Baqarah 2:187] 

Thus it is clear that
Allaah has defined for them what is permissible for them and what is
forbidden to them, so that they will not approach what is forbidden and they
will not go beyond what is permitted. Hence Allaah says in another verse
(interpretation of the meaning): 

“These are the limits ordained by Allaah, so do not
transgress them. And whoever transgresses the limits ordained by Allaah,
then such are the Zaalimoon (wrongdoers)”

[al-Baqarah 2:229] 

The one who grazes around a sanctuary and close to it will
soon enter it. The same applies to one who goes beyond what is permitted and
falls into doubtful areas. He approaches something haraam with the intention
of merely coming close, but soon he will commit forbidden actions blatantly.
This indicates that we must keep away from haraam things, and erect barriers
between us and them. 

Jaami’ al-‘Uloom wa’l-Hukam,
1/208 

May Allaah protect us and
you from all evils, and make us and you content with that which He has
permitted. May He give us enough of what is permissible that we have no need
of that which He has forbidden. 

And Allaah knows best.

 

Family problems caused by husband’s brother

 

I have a brother in law who is always at my house on the phone with my husband or pulling my husband to go out with him he can't seem to do anything without him, its gotten to the point where I cant stand to see him anymore. I feel he puts thoughts into my husbands head and he takes him away from his responsibilities to me and our three sons we have an active life with the three boys and I always get the short end I love to do things for them all but sometimes I'd like my husband to be with us but usually this means his brother will tag along or he'll constantly call untill he reaches us. I've had major fights with my husband because he thinks its ok to say no to me because I will understand and forgive him but his brother will pout for a long time. I think he should be more committed to us and not his brother if he wants us to survive as a family. As a muslim women, am I asking for to much or does his brothers feelings come first?.

Praise be to Allaah.
 

 

The husband has to understand that Allaah has
enjoined upon him to take care of his children, to bring them up properly and to look after their affairs. He has also enjoined upon him to treat
his wife in a good and kind manner. Allaah will question him about every shortcoming with regard to these duties on the Day of Resurrection. 

Allaah says (interpretation of the meaning): 

“O you who believe! Ward off yourselves and
your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from
executing) the Commands they receive from Allaah, but do that which they are commanded”

[al-Tahreem 66:6] 

“and live with them [women] honourably”

[al-Nisa’ 4:19] 

Secondly: 

The husband should not allow into his life
anything that may come between him and his taking care of his family, such as working continually, or allowing friends or relatives to take all
his time or interfere in his family’s affairs. 

Nowadays the Muslim cannot find enough time
to do all the things that Allaah has enjoined upon him, so how can he waste his time with other things at the expense of these duties? 

Thirdly: 

The wife should not try to come between her
husband and his family. She should not complain about him visiting them or their visiting him, unless he is giving that priority over the duties
that Allaah has enjoined upon him. 

The father should not give anyone priority
over his children, whether that is his brother or any other relative. Hence there is no need to cause a split and break the family ties between
your husband and his brother, or between the children and their paternal uncle, because that will have a far-reaching effect on their
relationships with other people and with their relatives. 

Fourthly:

We advise you to be kind and gentle towards your husband, and to show him that you have nothing against his relationship with his brother. Do not
cause your children to dislike him. 

If you see any shortcoming on your husband’s
part with regard to his shar’i duties towards you, then denounce that and remind him in a manner that is better, without being too harsh. You can
do that by hinting rather than stating it bluntly, unless there is a need for that.  

We have seen similar cases in some families
where the wife had another member of her family staying with them for some reason.  So we think that the husband’s treatment of his family will
get better if he sees his wife treating his family in a better manner. 

And Allaah knows best.

 

She is suffering from loneliness and stress since getting divorced and is looking for a solution

 

I have been divorced for five years and I have two children, one of whom is nine years old and the other is ten. Praise be to Allaah, I fulfil my duties towards them in the fullest sense. I am a religiously committed person; I pray regularly and recite dhikr and du’aa’, and I work in this life for the sake of my children. But hard feelings are always coming to me. I feel desperately lonely and I also feel stressed and depressed. I am also a person who would like to enjoy life within the limits of what Allaah loves and is pleased with. I feel that I strongly need to get married because I have started to feel fed up and I am getting worked up about everything in life, even insignificant things. I feel as if I am in a locked room in which I am the only person, and I feel depressed. Everyone who sees me, whether at work or during social visits, tells me that they can see signs of depression on my face. In addition to that I feel that I need to live life and not be like an object left in one corner of life. I do not want these feelings to take over me because they have started to have a direct impact on my work, and on my relationships with family, relatives and friends. I always keep quiet and am always withdrawn from people so that they will not see signs of depression on my face. I am not able to put a smile on my face; I regard it as something that is too difficult for me. I am in a vicious circle that has no end: divorce, my children, my need for a husband and stability. I feel that I do not want to live, and I know that that is wrong, but humans are composed of feelings and reason. I am a woman and I do not know if I have the right to speak of this subject or not. I am very tired of life, I go anywhere and I sit in gatherings with family, relatives and friends but I am always thinking of this matter… I want to live my life in a natural fashion, but I do not know what to do.

Praise be to Allaah.

We ask Allaah to bless you with tranquility and peace of
mind, and to take away the stress and worry that you are experiencing, and
to grant you the means of goodness and success.

 We do not think that what you have mentioned of tiredness
and pain is experienced by everyone who goes through what you have gone
through. But at the least there is a measure of stress that a woman goes
through when she loses her husband and has to start dealing directly with
the burdens of life.  Moreover, women vary in their ability to put up with
things and try to overcome them. There are many divorced woman who have been
able to overcome these problems, and live happy and contented lives. This
depends on certain reasons which may be the solution in your case, in sha
Allah. There follow some of them, for you to ponder and try to put into
practice, so that you can regain the happiness that you have lost. 

1 – Developing a strong relationship with Allaah. That
includes believing that this problem and others happen by the will and
decree of Allaah and that Allaah is more compassionate and merciful towards
you than a mother towards her child, and that His decree is good for His
slave, both in the short and long term. Calamities expiate sin, bearing them
with patience raises one in status, and when Allaah loves His slave He tests
him. 

2 – You have two choices:
either you can live feeling miserable, worried and anxious, or you can bear
it with patience and seek reward, in the hope of attaining reward and rising
in status. Your sorrow will neither advance you nor put you back, as the
Prophet (peace and blessings of Allaah be upon him) said: “The greatest
reward comes with the greatest trial. When Allaah loves a people He tests
them. Whoever accepts that wins His pleasure but whoever is discontent with
that earns His wrath.” Narrated by al-Tirmidhi, 2396; Ibn Maajah, 4031;
classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

3 – Pondering the
blessings of Allaah, and striving to show gratitude for them, and comparing
these many blessings with the calamity that befell you. This opens the heart
to contentment. So think of how many blessings Allaah has bestowed upon you,
in your religion, your self, your health, your wealth and your children.
Think of the calamities that have befallen others. How many women are
paralyzed, how many suffer calamities that befall their children, or are
tested in their religious commitment, or suffer sickness, and so on. If you
think about this you will find that you are enjoying blessings for which you
are to be envied. You will realize that there are people who are suffering
greater calamities than you. This should make things easier for you and make
you give praise and thanks, and acknowledge the bounty and mercy of Allaah. 

4 – Thinking about the calamity that has befallen you, and
seeing the blessings that may be hidden therein. How many married women
suffer from harsh treatment and abuse from their husbands and live a
miserable life with them. You have been spared all that, so give praise to
Allaah. 

5 – Filling your time with things that will bring benefit in
this world and in the Hereafter. For example, you could join a centre that
teaches memorization of the Holy Qur’aan, attend religious lectures, read
useful books, learn useful domestic skills such as sewing, and so on. 

6 – Paying attention to the ultimate goal, which is to earn
the pleasure of Allaah and attain His Paradise and be saved from the Fire.
This requires buckling down to hard work and serious effort. That is the
basis of true success and true happiness in life. Allaah says
(interpretation of the meaning): 

“And whoever is removed away from the Fire and admitted to
Paradise, he indeed is successful. The life of this world is only the
enjoyment of deception (a deceiving thing)”

[Aal ‘Imraan 3:185] 

7 – Having certain faith
that what is with Allaah is better for you; that He is the Most Merciful of
those who show mercy; that He is with the pious (those who fear Him) and
loves those who do good; He rewards those who are patient and helps the
believers, as He says (interpretation of the meaning): 

“Whoever works righteousness — whether male or female —
while he (or she) is a true believer (of Islamic Monotheism) verily, to him
We will give a good life (in this world with respect, contentment and lawful
provision), and We shall pay them certainly a reward in proportion to the
best of what they used to do (i.e. Paradise in the Hereafter)”

[al-Nahl 16:97] 

Beware of complaining
about Him to His creation, because you are complaining about the One who has
mercy to one who has no mercy. The Prophet (peace and blessings of
Allaah be upon him) said: “Whoever is struck by poverty and he goes around
telling people about it (and complaining about it in the hope of receiving
help), then his calamity will not be relieved. Whoever is struck by poverty
and he complains to Allaah about it, Allaah will grant him relief sooner or
later.” 

Narrated by al-Tirmidhi, 2326; Abu Dawood, 1645; classed as
saheeh by al-Albaani in Saheeh al-Tirmidhi. 

8 – Frequently recite this du’aa’ which was narrated from the
Prophet (peace and blessings of Allaah be upon him): 

It was narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be
pleased with him) said: The Messenger of Allaah (peace and blessings of
Allaah be upon him) said: “If a person who is afflicted by anxiety or sorrow
says: ‘Allaahumma inni ‘abduka wa ibnu ‘abdika wa ibn ammatika naasiyati
bi yadika maadin fiyya hukmuka ‘adlun fiyya qadaa’uka as’aluka bi kulli
ismin huwa laka sammayta bihi nafsaka aw ‘allamtahu ahadan min khalqika aw
anzaltahu fi kitaabika aw asta’tharta bihi fi ‘ilm il-ghaybi ‘indaka an
taj’al al-Qur’aana rabee’a qalbi wa noora sadri wa jalaa’a huzni wa dhahaaba
hammi (O Allaah, I am Your slave, son of Your slave, son of Your female
slave, my forelock is in Your hand, Your command over me is forever executed
and Your decree over me is just. I ask You by every name belonging to You
with which You have named Yourself, or, or You have taught to any of Your
creation, or You have revealed in Your Book, or You have preserved in the
knowledge of the Unseen with You, that You make the Qur’aan the life of my
heart and the light of my breast, and a departure for my sorrow and a
release for my anxiety)’, then Allaah will take away his anxiety and sorrow,
and will replace it with joy.”  

It was said: “O Messenger of Allaah, should we not learn it?”
He said: “Yes, whoever hears it should learn it.” 

Narrated by Ahmad; classed as saheeh by Shaykh al-Albaani in
al-Silsilah al-Saheehah, 199 

We ask Allaah to relieve you of your anxiety and replace it
with joy. 

And Allaah knows
best.