If someone does do a good deed with an intention other than to please Allah, then he or she repents, will he get the rewards after the repentance?.
Praise be to Allaah.
There is evidence in the Sunnah to indicate that if a person did a righteous deed whilst he was a kaafir, then he repented and became Muslim, there will be recorded for him after his repentance the reward of the righteous deeds that he did before, as if he did them in Islam. This is the great generosity of Allaah and His immense bounty and kindness. Although some scholars disagreed with that, this is the correct view and it is the apparent meaning of the saheeh Sunnah.
It was narrated from Hakeem ibn Hizaam (may Allaah be pleased with him) that he said: I said: O Messenger of Allaah, what do you think of things that I did as acts of worship during the Jaahiliyyah such as giving charity, freeing slaves and upholding the ties of kinship – is there any reward for them? The Messenger of Allaah (blessings and peace of Allaah be upon him) said: “You have become Muslim with all your previous virtues.”
Narrated by al-Bukhaari (1436) and Muslim (123).
Al-Haafiz ibn Rajab al-Hanbali (may Allaah have mercy on him) said, commenting on this hadeeth:
If a person did a righteous deed, then he did a bad deed which cancelled it out, then he repented, then the reward that was lost because of his bad deed will be restored to him. End quote.
Fath al-Baari by Ibn Rajab (1/146)
Shaykh al-Islam Ibn Taymiyah (may Allaah be pleased with him) said:
If the hypocrite or show-off repents, does he have to repeat (prayers etc), or will his repentance have the effect of reversal on the deeds he did before that, so that he will be rewarded for them, or is it that he does not have to repeat anything and will not be rewarded?
As for repeating, the hypocrite does not have to do it at all, because a group of hypocrites repented from hypocrisy at the time of the Messenger of Allaah and he did not order any of them to repeat. And Allaah says (interpretation of the meaning):
“and they could not find any cause to do so except that Allaah and His Messenger had enriched them of His Bounty. If then they repent, it will be better for them, but if they turn away; Allaah will punish them with a painful torment in this worldly life and in the Hereafter”
[al-Tawbah 9:74]
Moreover, the hypocrite is inwardly a kaafir, so when he believes he is forgiven what he did before, so he does not have to make anything up, just as that is not required of the one who was outwardly a kaafir when he becomes Muslim.
With regard to his reward for what he did before, when he repents he is like the kaafir if he did righteous deeds when he was a kaafir then became Muslim -- will he be rewarded for it? In al-Saheehayn it is narrated that the Prophet (blessings and peace of Allaah be upon him) said to Hakeem ibn Hizaam: “You have become Muslim with all your previous virtues.”
With regard to the show-off, if he repents from showing off, even though he believed it was obligatory, then it is similar to the issue of what we are speaking of here, which is the issue of one who did not carry out an obligatory duty, even if he was not inwardly a kaafir; obliging him to make ups or repeat things is a major deterrent to repentance. End quote.
Majmoo’ al-Fataawa (22/20-21)
He also said (may Allaah have mercy on him):
The one who repents from sin is like the one who did not sin, and if the sin is erased then the punishment and consequences are also erased. Negation of good deeds is one of the consequences of sin. End quote.
Sharh al-‘Umdah (1/39).
Ibn Qayyim al-Jawziyyah (may Allaah have mercy on him) said:
Chapter: if his recent bad deeds supersede his past good deeds and cancel them out, then he repents sincerely from them, his good deeds are restored to him and he does not come under the same ruling as one who starts all over again, rather it is said to him: You have repented on the basis that what you did previously of good deeds (will be kept for you). The good deeds that he did in Islam are greater than the good deeds that the kaafir did when he was a kaafir, such as freeing slaves, giving charity and upholding the ties of kinship. Hakeem ibn Hizaam said: O Messenger of Allaah, what do you think of things that I did as acts of worship during the Jaahiliyyah such as giving charity, freeing slaves and upholding the ties of kinship – is there any reward for them? The Messenger of Allaah (blessings and peace of Allaah be upon him) said: “You have become Muslim with all your previous virtues.”
That is because sins that come between two acts of obedience are erased by means of repentance, so it becomes as if they never happened, and the two acts of obedience come together and will be counted together. And Allaah knows best. End quote.
Madaarij al-Saalikeen (1/282)
And Allaah knows best.
Friday, 23 March 2012
If the owner of an Islamic web-site takes payment for advertisements, will that detract from his reward?
We are a group of young men who are seeking reward with Allaah by putting an Islamic web-site on the Internet. The site has started to bring us some income through the advertisements placed on the site, etc. If we take this money and rely on it – after Allaah –to prepare for marriage, will this detract from our reward? We have read that Ibn Hajar said in Fath al-Baari that the one who takes a worldly reward for an action that has to do with the Hereafter, that will detract from his reward in the Hereafter.
Praise be to Allaah.
We put this question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him, who answered as follows:
What they get (i.e., payments) without asking for it will not detract from their reward.
Question:
The people who made this web-site say in one part of their site that anyone who wants to place an advertisement with us on a monthly basis has to pay a certain amount, in return for which they will place the advertisements.
Answer:
If that is the case, then this money will detract from their reward, because they are the ones who are asking for it. But if they take what is given to them to help them with what they are doing, there is nothing wrong with them taking it. It says in the hadeeth of ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “If any of this money comes to you without your hoping for it or asking for it, then take it, and whatever does not come to you, do not trouble yourself about it (i.e., if it does not come to you, do not seek it, leave it alone).”
(Narrated by al-Bukhaari, 1473)
And Allaah knows best.
Praise be to Allaah.
We put this question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him, who answered as follows:
What they get (i.e., payments) without asking for it will not detract from their reward.
Question:
The people who made this web-site say in one part of their site that anyone who wants to place an advertisement with us on a monthly basis has to pay a certain amount, in return for which they will place the advertisements.
Answer:
If that is the case, then this money will detract from their reward, because they are the ones who are asking for it. But if they take what is given to them to help them with what they are doing, there is nothing wrong with them taking it. It says in the hadeeth of ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “If any of this money comes to you without your hoping for it or asking for it, then take it, and whatever does not come to you, do not trouble yourself about it (i.e., if it does not come to you, do not seek it, leave it alone).”
(Narrated by al-Bukhaari, 1473)
And Allaah knows best.
Supervisor of a waqf asking daa’iyahs to give a monthly report does not detract from their sincerity
There is an organization that employs a number of daa’iyahs to work in da’wah, and asks them to submit a report at the end of each month describing their da’wah activities such as lessons, conferences and lectures, to be given to the supervisor of the waqf. Some of the daa’iyahs are reluctant to submit reports and think that it detracts from sincerity towards Allaah and is more akin to showing off.
My question: is this permissible? I mean, asking for a report on da’wah activities – does it detract from sincerity or not?.
Praise be to Allaah.
For the organization that is in charge of da’wah activities to ask for monthly reports on the activities undertaken during the month to submit to the waqf supervisor does not detract from sincerity towards Allaah, and does not come under the heading of showing off if the intention of the daa’iyah is preparing the report is to demonstrate that he has done what is required of him and to allow the supervisor of the waqf to see what he has been doing and ensure that the money paid to the daa’iyahs is being spent appropriately.
In fact, this is something which is required in employment, because it encourages productivity and allows for recognition of achievement, and creates a motive for striving harder. And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
My question: is this permissible? I mean, asking for a report on da’wah activities – does it detract from sincerity or not?.
Praise be to Allaah.
For the organization that is in charge of da’wah activities to ask for monthly reports on the activities undertaken during the month to submit to the waqf supervisor does not detract from sincerity towards Allaah, and does not come under the heading of showing off if the intention of the daa’iyah is preparing the report is to demonstrate that he has done what is required of him and to allow the supervisor of the waqf to see what he has been doing and ensure that the money paid to the daa’iyahs is being spent appropriately.
In fact, this is something which is required in employment, because it encourages productivity and allows for recognition of achievement, and creates a motive for striving harder. And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
Is it permissible to offer money to a person on the condition that he does a good deed?
Is it permissible to offer money to a person on the condition that he does a good deed ? For example, can I say to a Muslim uncle, I will give you 500 Dirhams if you grow and keep a beard ?.
Praise be to Allaah.
It seems that there is nothing wrong with doing that. Allaah has enjoined certain actions upon His slaves, and has promised a great reward in this world for doing them, so as to encourage people to do them. Allaah says (interpretation of the meaning):
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
And He will provide him from (sources) he never could imagine”
[al-Talaaq 65:2-3]
The Prophet (peace and blessings of Allaah be upon him) said: “Whoever would like his provision in this world to be increased and his life span to be extended, let him uphold the ties of kinship.” Narrated by al-Bukhaari, 5986; Muslim, 2557.
As a way of encouraging righteous deeds, the Prophet (peace and blessings of Allaah be upon him) gave permission for the one who killed a kaafir on the battelefield to take his spoils.
It was narrated that Abu Qutaadah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said, during the year of Hunayn: “Whoever kills an enemy and has proof of that will have his spoils.”
Narrated by al-Bukhaari, 2973; Muslim, 1751.
“Spoils” here refers to the money, luggage, clothing and weapons that a fighter has with him.
And the scholars regarded it as permissible to offer prizes for memorizing soorahs from the Qur’aan or ahaadeeth, or for winning a contest of knowledge.
The scholars of the Standing Committee were asked:
What is the ruling on receiving prizes for Qur’aan memorization contests?
They replied:
There is nothing wrong with that, and there is no difference between men and women in this regard.
Fataawa al-Lajnah al-Daa’imah, 4/126
This has to do with giving and offering: it is permissible to offer and give money to one who lets his beard grow or does other things required by sharee’ah.
But with regard to the one who takes that money: if he let his beard grow in order to take the prize, then he will not be rewarded for his action, but if the prize motivated him to fulfil the command of Allaah, or if he started because of the prize and then changed his intention after that and adhered to (following the ruling), then he will be rewarded for that in which his intention was sound, and it will not matter that at first he was doing it for the prize.
It was narrated from Anas that a man asked the Prophet (peace and blessings of Allaah be upon him) for sheep between two mountains and he gave them to him, then he went to his people and said, “O my people, become Muslims, for by Allaah Muhammad gives generously and he does not fear poverty.”
Anas said: People would become Muslim only for worldly gains, but as soon as they became Muslim Islam became dearer to them than this world and everything in it.
Narrated by Muslim, 2312.
Al-Nawawi said:
This is how it appears in most copies: “fa ma yuslim (as soon as [they] became Muslim).” In some copies it says “fa ma yumsi (before the day ended).” Both are correct. The first means that shortly after they became Muslim, Islam became dearer to them, i.e., at first they professed Islam for worldly purposes, with no sound intention in their hearts, then by the blessing of the Prophet (peace and blessings of Allaah be upon him) and the light of Islam, their hearts were soon opened to true faith which took root in their hearts, and then Islam became dearer to them than this world and everything in it.
Sharh Muslim, 15/72, 73.
And Allaah knows best.
Praise be to Allaah.
It seems that there is nothing wrong with doing that. Allaah has enjoined certain actions upon His slaves, and has promised a great reward in this world for doing them, so as to encourage people to do them. Allaah says (interpretation of the meaning):
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
And He will provide him from (sources) he never could imagine”
[al-Talaaq 65:2-3]
The Prophet (peace and blessings of Allaah be upon him) said: “Whoever would like his provision in this world to be increased and his life span to be extended, let him uphold the ties of kinship.” Narrated by al-Bukhaari, 5986; Muslim, 2557.
As a way of encouraging righteous deeds, the Prophet (peace and blessings of Allaah be upon him) gave permission for the one who killed a kaafir on the battelefield to take his spoils.
It was narrated that Abu Qutaadah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said, during the year of Hunayn: “Whoever kills an enemy and has proof of that will have his spoils.”
Narrated by al-Bukhaari, 2973; Muslim, 1751.
“Spoils” here refers to the money, luggage, clothing and weapons that a fighter has with him.
And the scholars regarded it as permissible to offer prizes for memorizing soorahs from the Qur’aan or ahaadeeth, or for winning a contest of knowledge.
The scholars of the Standing Committee were asked:
What is the ruling on receiving prizes for Qur’aan memorization contests?
They replied:
There is nothing wrong with that, and there is no difference between men and women in this regard.
Fataawa al-Lajnah al-Daa’imah, 4/126
This has to do with giving and offering: it is permissible to offer and give money to one who lets his beard grow or does other things required by sharee’ah.
But with regard to the one who takes that money: if he let his beard grow in order to take the prize, then he will not be rewarded for his action, but if the prize motivated him to fulfil the command of Allaah, or if he started because of the prize and then changed his intention after that and adhered to (following the ruling), then he will be rewarded for that in which his intention was sound, and it will not matter that at first he was doing it for the prize.
It was narrated from Anas that a man asked the Prophet (peace and blessings of Allaah be upon him) for sheep between two mountains and he gave them to him, then he went to his people and said, “O my people, become Muslims, for by Allaah Muhammad gives generously and he does not fear poverty.”
Anas said: People would become Muslim only for worldly gains, but as soon as they became Muslim Islam became dearer to them than this world and everything in it.
Narrated by Muslim, 2312.
Al-Nawawi said:
This is how it appears in most copies: “fa ma yuslim (as soon as [they] became Muslim).” In some copies it says “fa ma yumsi (before the day ended).” Both are correct. The first means that shortly after they became Muslim, Islam became dearer to them, i.e., at first they professed Islam for worldly purposes, with no sound intention in their hearts, then by the blessing of the Prophet (peace and blessings of Allaah be upon him) and the light of Islam, their hearts were soon opened to true faith which took root in their hearts, and then Islam became dearer to them than this world and everything in it.
Sharh Muslim, 15/72, 73.
And Allaah knows best.
Does a good intention intercede for one?
Does a good intention intercede for one? Or are there other considerations with regard that?.
Praise be to Allaah.
No act of worship will be accepted from a Muslim unless it meets two basic conditions:
1 – Sincerity of intention towards Allaah, may He be exalted. This means that the aims of the person in his words and deeds, both outward and inward, should be to seek the Countenance of Allaah alone.
2 – It should be in accordance with the ways in which Allaah has ordained that He be worshipped only. That is achieved by following the Prophet (peace and blessings of Allaah be upon him) and what he taught, and shunning anything that goes against that, and not introducing any new acts or forms of worship that have not been narrated in proven reports from him (peace and blessings of Allaah be upon him).
The evidence for these two conditions is the verse in which Allaah says (interpretation of the meaning):
" So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord"
[al-Kahf 18:110]
Ibn Katheer (may Allaah have mercy on him) said:
" So whoever hopes for the Meeting with his Lord" – means His reward
" let him work righteousness " – means, that is in accordance with the laws of Allaah.
" and associate none as a partner in the worship of his Lord" – means the deed by which is sought the Countenance of Allaah alone, with no partner or associate. These are the two features of the deed that is acceptable: it must be sincerely for the sake of Allaah alone, and it must be in accordance with the sharee'ah of the Messenger of Allaah (peace and blessings of Allaah be upon him). End quote.
Tafseer Ibn Katheer, 4/108
Hence Allaah says in the greatest soorah in the Qur'aan (interpretation):
" You (Alone) we worship, and You (Alone) we ask for help (for each and everything)"
[al-Faatihah 1:5], to indicate that Tawheed and sincerity are essential in order for a deed to be valid.
The second condition comes immediately after that:
"Guide us to the Straight Way"
[al-Faatihah 1:6]
No act of worship is valid unless it is in accordance with the right way, the straight path, which Allaah has enjoined, by following His Prophet (peace and blessings of Allaah be upon him). In al-Saheeh it is narrated from 'Aa'ishah (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whoever does any action that is not in accordance with this matter of ours will have it rejected." Narrated by Muslim, 1718. i.e., his deed will be thrown back at him and not accepted from him. If anyone goes against these two conditions (sincerity towards Allaah alone and following His laws) in any action, then he will not benefit from it. The one who seeks goodness and wants to please his Lord, let him worship Him and draw near to Him by the means that He has ordained. Allaah says (interpretation of the meaning):
"Say (O Muhammad to mankind): If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful"
[Aal 'Imraan 3:31]
So it is not sufficient to have a good intention, and it will not intercede for him if he goes against sharee'ah and worships Allaah by means of any kind of bid'ah (innovation). Many of those who invent innovations – because of their ignorance – invent these innovations in order to draw closer to Allaah.
Hence when Ibn Mas'ood (may Allaah be pleased with him) denounced those who gathered to remember Allaah (dhikr), they gave the excuse that their intention was good and that they did not mean anything but good, and he said to them: "How many of those who intend good do not attain it!" Narrated by al-Daarimi, 204. So it is not sufficient to have a good intention in order to do good and attain the reward and draw closer to Allaah. Rather it is essential to also act in accordance with sharee'ah and avoid bid'ah.
A good intention may intercede for a person in two cases:
1 – Turning habits into acts of worship
A good intention may turn a habit into an act of worship for which a person will be rewarded. So by eating and drinking he may intend to strengthen himself to obey Allaah, and by getting married he may intend to keep himself and his wife chaste, and so on.
2 – Earning reward without doing any deed, if the Muslim is definite in his intention.
A Muslim may form a definite intention to do acts that are prescribed in sharee'ah, then something prevents him from doing that – but he will still be rewarded for it. There are a number of ahaadeeth concerning that, such as the following:
1 – It was narrated that Jaabir (may Allaah be pleased with him) said: We were with the Prophet on a campaign and he said: "You did not travel any distance or cross any valley but in Madeenah there are men who were with you, but they were kept behind by sickness." According to another version: "… but they shared the reward with you." Narrated by Muslim, 1911.
2 – It was narrated from Abu'l-Darda' (may Allaah be pleased with him) that the Prophet said: "Whoever goes to his bed intending to get up and pray at night, then his eyes overwhelm him and (he sleeps) until morning, the (reward for) that which he intended will be written for him, and his sleep is a charity for him given by his Lord, may He be glorified and exalted." Narrated by al-Nasaa’i, 1787; Ibn Maajah, 1344; classed as saheeh by Shaykh al-Albaani in Saheeh al-Targheeb, 601.
3 – It was narrated from Sahl ibn Haneef that the Prophet said: "Whoever sincerely asks Allaah for martyrdom will attain the status of the martyrs even if he dies in his bed." Narrated by Muslim, 1909.
And there are many other such reports, all of which indicate that whoever forms a sincere, definite intention to do good or obey Allaah, then is prevented from doing that deed, Allaah will decree the reward for him.
So this is the case where a sincere intention will intercede for a person until he is rewarded for it.
See also the answers to questions no. 21519 and 21362
And Allaah knows best..
Praise be to Allaah.
No act of worship will be accepted from a Muslim unless it meets two basic conditions:
1 – Sincerity of intention towards Allaah, may He be exalted. This means that the aims of the person in his words and deeds, both outward and inward, should be to seek the Countenance of Allaah alone.
2 – It should be in accordance with the ways in which Allaah has ordained that He be worshipped only. That is achieved by following the Prophet (peace and blessings of Allaah be upon him) and what he taught, and shunning anything that goes against that, and not introducing any new acts or forms of worship that have not been narrated in proven reports from him (peace and blessings of Allaah be upon him).
The evidence for these two conditions is the verse in which Allaah says (interpretation of the meaning):
" So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord"
[al-Kahf 18:110]
Ibn Katheer (may Allaah have mercy on him) said:
" So whoever hopes for the Meeting with his Lord" – means His reward
" let him work righteousness " – means, that is in accordance with the laws of Allaah.
" and associate none as a partner in the worship of his Lord" – means the deed by which is sought the Countenance of Allaah alone, with no partner or associate. These are the two features of the deed that is acceptable: it must be sincerely for the sake of Allaah alone, and it must be in accordance with the sharee'ah of the Messenger of Allaah (peace and blessings of Allaah be upon him). End quote.
Tafseer Ibn Katheer, 4/108
Hence Allaah says in the greatest soorah in the Qur'aan (interpretation):
" You (Alone) we worship, and You (Alone) we ask for help (for each and everything)"
[al-Faatihah 1:5], to indicate that Tawheed and sincerity are essential in order for a deed to be valid.
The second condition comes immediately after that:
"Guide us to the Straight Way"
[al-Faatihah 1:6]
No act of worship is valid unless it is in accordance with the right way, the straight path, which Allaah has enjoined, by following His Prophet (peace and blessings of Allaah be upon him). In al-Saheeh it is narrated from 'Aa'ishah (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whoever does any action that is not in accordance with this matter of ours will have it rejected." Narrated by Muslim, 1718. i.e., his deed will be thrown back at him and not accepted from him. If anyone goes against these two conditions (sincerity towards Allaah alone and following His laws) in any action, then he will not benefit from it. The one who seeks goodness and wants to please his Lord, let him worship Him and draw near to Him by the means that He has ordained. Allaah says (interpretation of the meaning):
"Say (O Muhammad to mankind): If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful"
[Aal 'Imraan 3:31]
So it is not sufficient to have a good intention, and it will not intercede for him if he goes against sharee'ah and worships Allaah by means of any kind of bid'ah (innovation). Many of those who invent innovations – because of their ignorance – invent these innovations in order to draw closer to Allaah.
Hence when Ibn Mas'ood (may Allaah be pleased with him) denounced those who gathered to remember Allaah (dhikr), they gave the excuse that their intention was good and that they did not mean anything but good, and he said to them: "How many of those who intend good do not attain it!" Narrated by al-Daarimi, 204. So it is not sufficient to have a good intention in order to do good and attain the reward and draw closer to Allaah. Rather it is essential to also act in accordance with sharee'ah and avoid bid'ah.
A good intention may intercede for a person in two cases:
1 – Turning habits into acts of worship
A good intention may turn a habit into an act of worship for which a person will be rewarded. So by eating and drinking he may intend to strengthen himself to obey Allaah, and by getting married he may intend to keep himself and his wife chaste, and so on.
2 – Earning reward without doing any deed, if the Muslim is definite in his intention.
A Muslim may form a definite intention to do acts that are prescribed in sharee'ah, then something prevents him from doing that – but he will still be rewarded for it. There are a number of ahaadeeth concerning that, such as the following:
1 – It was narrated that Jaabir (may Allaah be pleased with him) said: We were with the Prophet on a campaign and he said: "You did not travel any distance or cross any valley but in Madeenah there are men who were with you, but they were kept behind by sickness." According to another version: "… but they shared the reward with you." Narrated by Muslim, 1911.
2 – It was narrated from Abu'l-Darda' (may Allaah be pleased with him) that the Prophet said: "Whoever goes to his bed intending to get up and pray at night, then his eyes overwhelm him and (he sleeps) until morning, the (reward for) that which he intended will be written for him, and his sleep is a charity for him given by his Lord, may He be glorified and exalted." Narrated by al-Nasaa’i, 1787; Ibn Maajah, 1344; classed as saheeh by Shaykh al-Albaani in Saheeh al-Targheeb, 601.
3 – It was narrated from Sahl ibn Haneef that the Prophet said: "Whoever sincerely asks Allaah for martyrdom will attain the status of the martyrs even if he dies in his bed." Narrated by Muslim, 1909.
And there are many other such reports, all of which indicate that whoever forms a sincere, definite intention to do good or obey Allaah, then is prevented from doing that deed, Allaah will decree the reward for him.
So this is the case where a sincere intention will intercede for a person until he is rewarded for it.
See also the answers to questions no. 21519 and 21362
And Allaah knows best..
Will a woman be rewarded for her work in the home even if she does not intend to seek reward?
If a woman works in her house without intending to seek reward for her work with Allaah, will she be rewarded for her work or not?.
Praise be to Allaah.
A woman’s work in the home is important work in which she helps to spread love and mercy in her home, and she plays a major role in raising her children and helps her husband in his work, da’wah and pursuit of knowledge.
In this regard, this work is like all other kinds of work: a woman will not be rewarded for it unless her intention in doing it is sincerely for the sake of Allaah alone.
There follow some texts which support this view, as well as some of the comments of the scholars.
1 – al-Bukhaari (may Allaah have mercy on him) included in Kitaab al-Eemaan (the Book of Faith) a chapter in which he listed shar’i duties, which included seeking reward for doing them.
Al-Bukhaari (may Allaah have mercy on him) said:
“Chapter: what was narrated about actions being but by intentions, and every person will have but that which he intended. This includes faith, wudoo’, prayer, zakaah, Hajj, fasting and other rulings. Allaah says (interpretation of the meaning): “Each one does according to Shakilatihi (i.e. his way or his religion or his intentions)” [al-Isra’ 17:84]. A man may seek the reward of charity for his spending on his family. And the Prophet (peace and blessings of Allaah be upon him) said: “But jihad and good intentions.”
Saheeh al-Bukhaari (1/29), Kitaab al-Eemaan.
Al-Haafiz ibn Hajar (may Allaah have mercy on him) said:
The words “Chapter: what has been narrated…” mean: a chapter which explains what has been narrated as evidence that shar’i actions are judged according to intention.
Fath al-Baari (1/135, 136)
2 – It was narrated that Abu Mas’ood al-Badri (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “If a Muslim spends on his family, seeking reward for that with Allaah, then it will an act of charity on his part.” Narrated by al-Bukhaari (55), Muslim (1002).
Spending on his wife and children is a man’s shar’i duty, but he will not be rewarded for it unless he seeks reward thereby.
Al-Qurtubi said:
The apparent meaning is that the reward for spending on them can only be attained by intending to draw closer to Allaah, whether it is obligatory or permissible, and this implies that whoever does not intend to draw closer to Allaah will not be rewarded, but he has discharged his duty in the case of obligatory spending.
Fath al-Baari (1/136)
Ibn Hajar said:
It may be understood from this that the reward cannot be attained by doing the deed unless it is also accompanied by the intention.
Al-Tabari said: spending on one's family is obligatory, and he will be rewarded for what he gives according to his intention. There is no contradiction between its being obligatory and its being called charity, rather it is better than voluntary charity.
Fath al-Baari (9/498)
Al-Nawawi (may Allaah have mercy on him) said:
Seeking reward thereby means seeking the Countenance of Allaah thereby. That does not include whatever he spends absent-mindedly (i.e., heedless of the intention and without intending to seek reward thereby). Rather this refers to the one who seeks reward. The way to seek reward is to spend it with the intention of fulfilling the duty of spending and kind treatment that has been enjoined upon him.
Sharh Muslim (7/88, 89).
3 – It was narrated from Sa’d ibn Abi Waqqaas (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “You will never spend anything, seeking thereby the Countenance of Allaah, but you will be rewarded for it, even what you put in your wife’s mouth.” Narrated by al-Bukhaari (56) and Muslim (1628).
Ibn al-Haaj al-Maaliki (may Allaah have mercy on him) said:
He should not neglect to give his wife a morsel or two, because the Prophet (peace and blessings of Allaah be upon him) said: “even a morsel that he puts in his wife’s mouth.” He will earn reward even though there is some pleasure for him in putting a morsel in his wife’s mouth, but he should seek reward in all of that, i.e., in bringing the food and in giving it to her.
Al-Madkhal (1/224).
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
You will never spend anything, seeking thereby the reward of Allaah, but you will be rewarded for it. The attainment of reward is dependent upon that, i.e., on seeking the Countenance of Allaah. This is what matters.
Fath al-Baari (5/367).
Conclusion:
A woman will be rewarded for her work in the house if she seeks reward with Allaah for that, and is sincere in her intention.
And Allaah knows best.
Praise be to Allaah.
A woman’s work in the home is important work in which she helps to spread love and mercy in her home, and she plays a major role in raising her children and helps her husband in his work, da’wah and pursuit of knowledge.
In this regard, this work is like all other kinds of work: a woman will not be rewarded for it unless her intention in doing it is sincerely for the sake of Allaah alone.
There follow some texts which support this view, as well as some of the comments of the scholars.
1 – al-Bukhaari (may Allaah have mercy on him) included in Kitaab al-Eemaan (the Book of Faith) a chapter in which he listed shar’i duties, which included seeking reward for doing them.
Al-Bukhaari (may Allaah have mercy on him) said:
“Chapter: what was narrated about actions being but by intentions, and every person will have but that which he intended. This includes faith, wudoo’, prayer, zakaah, Hajj, fasting and other rulings. Allaah says (interpretation of the meaning): “Each one does according to Shakilatihi (i.e. his way or his religion or his intentions)” [al-Isra’ 17:84]. A man may seek the reward of charity for his spending on his family. And the Prophet (peace and blessings of Allaah be upon him) said: “But jihad and good intentions.”
Saheeh al-Bukhaari (1/29), Kitaab al-Eemaan.
Al-Haafiz ibn Hajar (may Allaah have mercy on him) said:
The words “Chapter: what has been narrated…” mean: a chapter which explains what has been narrated as evidence that shar’i actions are judged according to intention.
Fath al-Baari (1/135, 136)
2 – It was narrated that Abu Mas’ood al-Badri (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “If a Muslim spends on his family, seeking reward for that with Allaah, then it will an act of charity on his part.” Narrated by al-Bukhaari (55), Muslim (1002).
Spending on his wife and children is a man’s shar’i duty, but he will not be rewarded for it unless he seeks reward thereby.
Al-Qurtubi said:
The apparent meaning is that the reward for spending on them can only be attained by intending to draw closer to Allaah, whether it is obligatory or permissible, and this implies that whoever does not intend to draw closer to Allaah will not be rewarded, but he has discharged his duty in the case of obligatory spending.
Fath al-Baari (1/136)
Ibn Hajar said:
It may be understood from this that the reward cannot be attained by doing the deed unless it is also accompanied by the intention.
Al-Tabari said: spending on one's family is obligatory, and he will be rewarded for what he gives according to his intention. There is no contradiction between its being obligatory and its being called charity, rather it is better than voluntary charity.
Fath al-Baari (9/498)
Al-Nawawi (may Allaah have mercy on him) said:
Seeking reward thereby means seeking the Countenance of Allaah thereby. That does not include whatever he spends absent-mindedly (i.e., heedless of the intention and without intending to seek reward thereby). Rather this refers to the one who seeks reward. The way to seek reward is to spend it with the intention of fulfilling the duty of spending and kind treatment that has been enjoined upon him.
Sharh Muslim (7/88, 89).
3 – It was narrated from Sa’d ibn Abi Waqqaas (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “You will never spend anything, seeking thereby the Countenance of Allaah, but you will be rewarded for it, even what you put in your wife’s mouth.” Narrated by al-Bukhaari (56) and Muslim (1628).
Ibn al-Haaj al-Maaliki (may Allaah have mercy on him) said:
He should not neglect to give his wife a morsel or two, because the Prophet (peace and blessings of Allaah be upon him) said: “even a morsel that he puts in his wife’s mouth.” He will earn reward even though there is some pleasure for him in putting a morsel in his wife’s mouth, but he should seek reward in all of that, i.e., in bringing the food and in giving it to her.
Al-Madkhal (1/224).
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
You will never spend anything, seeking thereby the reward of Allaah, but you will be rewarded for it. The attainment of reward is dependent upon that, i.e., on seeking the Countenance of Allaah. This is what matters.
Fath al-Baari (5/367).
Conclusion:
A woman will be rewarded for her work in the house if she seeks reward with Allaah for that, and is sincere in her intention.
And Allaah knows best.
Intention to do good deeds
What should one's intention be while commiting a good deed? Should one commit a good deed for the sake of Allah and the Holy Prophet , should one commit his good deed for the sake of Allah and out of love of the Holy Prophet or his Sunnah, or should one commit a good deed for the sake of Allah alone?.
Praise be to Allaah.
When doing acts of worship, they should be done sincerely and purely for the sake of Allaah alone, as Allaah says (interpretation of the meaning):
“And they were commanded not, but that they should worship Allaah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As‑Salaah (Iqaamat‑as‑Salaah) and give Zakaah, and that is the right religion”
[al-Bayyinah 98:5]
“And who has (in mind) no favour from anyone to be paid back,
Except to seek the Countenance of his Lord, the Most High”
[al-Layl 92:19-20]
And the Prophet (peace and blessings of Allaah be upon him) said: “Allaah does not accept any deed except that which is done only for Him and to seek His Countenance.”
Narrated by al-Nasaa’i, 3140; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 52.
Think about what Allaah says (interpretation of the meaning):
“Would that they were contented with what Allaah and His Messenger gave them and had said: “Allaah is Sufficient for us. Allaah will give us of His Bounty, and so will His Messenger (from alms). We implore Allaah (to enrich us)”
[al-Tawbah 9:59]
Note how this verse ascribes the giving to Allaah and His Messenger, and sufficiency to Allaah alone. The verse does not say “Allaah and His Messenger are sufficient for us”. And it describes the imploring as being to Allaah alone, as He said, “We implore Allaah”, and does not say “we implore Allaah and His Messenger.” This is like the verse in which Allaah says (interpretation of the meaning):
“So when you have finished (your occupation), devote yourself for Allaah’s worship.
And to your Lord (Alone) turn (all your) intentions and hopes”
[al-Inshiraah 94:7-8]
See Zaad al-Ma’aad, 1/36
So worship should be devoted to Allaah alone; it is not permissible to do any act of worship with the intention of drawing closer to any created being.
With regard to loving the Prophet (peace and blessings of Allaah be upon him), that means following him and venerating him, not by worshipping him.
Worship can only be acceptable to Allaah if it meets two conditions:
1 – It is done sincerely for Allaah alone
2 – It follows the Sunnah of Prophet (peace and blessings of Allaah be upon him) and is in accordance with his sharee’ah.
These two conditions are indicated by the verse in which Allaah says (interpretation of the meaning):
“So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord”
[al-Kahf 18:110]
Ibn Katheer (may Allaah have mercy on him) said: “ ‘Let him work righteousness’ means, that which is in accordance with the laws of Allaah. ‘And associate none as a partner in the worship of his Lord’ means, worship in which he seeks the Countenance of Allaah alone, with no partner or associate.’ These are the basis of acceptable deeds: it must be sincerely for the sake of Allaah alone, and correct according to the sharee’ah of the Messenger of Allaah (peace and blessings of Allaah be upon him).”
So when you worship you must seek the Countenance of Allaah alone, and strive to follow the Sunnah of the Prophet (peace and blessings of Allaah be upon him). We ask Allaah to help us to do righteous deeds.
And Allaah knows best.
Reading quran and exploring it is the true duty of a Muslim because it contains Allah’s message to all people and the quran teaching tells the people that how to act correctly. By learning quran you will find that it guides us to a correct way of life in this world. We as a practicing Muslim should teach our kids quran and let the kids learn quran recitation and do quran memorization and we also do quran memorization by heart and there is an other importing thing that learn quran with tajweed because the tajweed rules are very important regarding the pronunciation and way or read the holy quran and further more enhancing the quranic studies by learning quran tafseer and reading quran the translation with it listening to quran online with the quran recitation don by some of the top reciter also. It is the Book of Allah also talks about life after death. It tells us that Allah has prepared Paradise for good people and Hell for bad people. While reading Quran we see that it encourages the worship of only one God Who creates and provides for them. The Book forbids people from evil and condemns those who do wrong. It contains stories of the past Prophets and the examples of bad and good people. Find online quran courses
Praise be to Allaah.
When doing acts of worship, they should be done sincerely and purely for the sake of Allaah alone, as Allaah says (interpretation of the meaning):
“And they were commanded not, but that they should worship Allaah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As‑Salaah (Iqaamat‑as‑Salaah) and give Zakaah, and that is the right religion”
[al-Bayyinah 98:5]
“And who has (in mind) no favour from anyone to be paid back,
Except to seek the Countenance of his Lord, the Most High”
[al-Layl 92:19-20]
And the Prophet (peace and blessings of Allaah be upon him) said: “Allaah does not accept any deed except that which is done only for Him and to seek His Countenance.”
Narrated by al-Nasaa’i, 3140; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 52.
Think about what Allaah says (interpretation of the meaning):
“Would that they were contented with what Allaah and His Messenger gave them and had said: “Allaah is Sufficient for us. Allaah will give us of His Bounty, and so will His Messenger (from alms). We implore Allaah (to enrich us)”
[al-Tawbah 9:59]
Note how this verse ascribes the giving to Allaah and His Messenger, and sufficiency to Allaah alone. The verse does not say “Allaah and His Messenger are sufficient for us”. And it describes the imploring as being to Allaah alone, as He said, “We implore Allaah”, and does not say “we implore Allaah and His Messenger.” This is like the verse in which Allaah says (interpretation of the meaning):
“So when you have finished (your occupation), devote yourself for Allaah’s worship.
And to your Lord (Alone) turn (all your) intentions and hopes”
[al-Inshiraah 94:7-8]
See Zaad al-Ma’aad, 1/36
So worship should be devoted to Allaah alone; it is not permissible to do any act of worship with the intention of drawing closer to any created being.
With regard to loving the Prophet (peace and blessings of Allaah be upon him), that means following him and venerating him, not by worshipping him.
Worship can only be acceptable to Allaah if it meets two conditions:
1 – It is done sincerely for Allaah alone
2 – It follows the Sunnah of Prophet (peace and blessings of Allaah be upon him) and is in accordance with his sharee’ah.
These two conditions are indicated by the verse in which Allaah says (interpretation of the meaning):
“So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord”
[al-Kahf 18:110]
Ibn Katheer (may Allaah have mercy on him) said: “ ‘Let him work righteousness’ means, that which is in accordance with the laws of Allaah. ‘And associate none as a partner in the worship of his Lord’ means, worship in which he seeks the Countenance of Allaah alone, with no partner or associate.’ These are the basis of acceptable deeds: it must be sincerely for the sake of Allaah alone, and correct according to the sharee’ah of the Messenger of Allaah (peace and blessings of Allaah be upon him).”
So when you worship you must seek the Countenance of Allaah alone, and strive to follow the Sunnah of the Prophet (peace and blessings of Allaah be upon him). We ask Allaah to help us to do righteous deeds.
And Allaah knows best.
Reading quran and exploring it is the true duty of a Muslim because it contains Allah’s message to all people and the quran teaching tells the people that how to act correctly. By learning quran you will find that it guides us to a correct way of life in this world. We as a practicing Muslim should teach our kids quran and let the kids learn quran recitation and do quran memorization and we also do quran memorization by heart and there is an other importing thing that learn quran with tajweed because the tajweed rules are very important regarding the pronunciation and way or read the holy quran and further more enhancing the quranic studies by learning quran tafseer and reading quran the translation with it listening to quran online with the quran recitation don by some of the top reciter also. It is the Book of Allah also talks about life after death. It tells us that Allah has prepared Paradise for good people and Hell for bad people. While reading Quran we see that it encourages the worship of only one God Who creates and provides for them. The Book forbids people from evil and condemns those who do wrong. It contains stories of the past Prophets and the examples of bad and good people. Find online quran courses
She stipulated that in order to marry her he has to memorize Soorat al-Baqarah or Aal ‘Imraan or take her for Hajj
I want to know can memorization of Holy Quran or part of it be made into a condition for marriage as one sister(she is a Hafiz) has put this condition out to me to either memorize Surah al-Baqarah or Surah ale-Imraan and her third option was Hajj after nikah. I can pick either of the three. If I pick one of the first two what bothers me then is I wouldn't be doing it for Allah swt it would be exclusively to gain her hand. Please explain if this is allowed or not.
Praise be to Allaah.
If you want to marry her because she is religiously committed and you agree to the condition, seeking thereby the pleasure of Allah and to achieve this aim, and to marry someone who will help you to obey Allah and you can help her, then there is nothing wrong with that and this is part of striving for the Hereafter. Allah says (interpretation of the meaning):
“And whoever desires the Hereafter and strives for it, with the necessary effort due for it (i.e. does righteous deeds of Allaah’s obedience) while he is a believer (in the Oneness of Allaah Islâmic Monotheism) — then such are the ones whose striving shall be appreciated, (thanked and rewarded by Allaah)”
[al-Isra’ 17:19].
Al-Nasaa’i (3340) narrated that Anas (may Allah be pleased with him) said: Abu Talhah married Umm Sulaym and the dowry between them was Islam; Umm Sulaym became Muslim before Abu Talhah. He proposed to her and she said: I have become Muslim; if you become Muslim I will marry you. So he became Muslim, and that was the dowry between them. Classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.
So strive to memorise the Holy Qur’aan as an act of worship and obedience towards Allah, and seeking His reward and His pleasure. There is no reason not to let the request of this sister be what motivates you to do this act of worship, because it is not contrary to sincerity. This is like those who enter some religious competitions and let that a motive to memorise the Holy Qur’aan. So there is nothing wrong with that and it is not contrary to sincerity.
The scholars of the Standing Committee for Issuing Fatwas were asked: Taking part in religious competitions that offer cash prizes: are these prizes halaal or haraam?
They replied: There is nothing wrong with accepting the prizes that are donated by people in authority or other doers of good, because that is encouragement to acquire knowledge and memorise the Book of Allah, may He be glorified and exalted. In these and similar matters, the believer should be sincere towards Allah and be happy to have something that helps him in that, and his motivation should not be only to get the money. End quote.
Fataawa al-Lajnah al-Daa’imah, 15/188
And Allah knows best.
From learning Quran online Blog.
And notably& note that we want to discourse and share with you it is about Reading quran and doing Quran recitation online to appreciate it, Ramadan is the month when the divine Holy Quran has been brought out. A miracle by the Lord of the worlds, Allah (SWT) Should we not spiritualize him by reading Quran the natural endowment he has sent down for us and we should learn Arabic Quran by heart to have the power of it and we as Moslem should try to Learn Quran with translation to comprehend it while we do quran memorization and let our heart fill will teardrops of glory and wash away our sins in the month of Ramadan many people teach quran and we should participate in teaching quran as much as we could. important note to before starting to read Koran after social intercourse or menstrual bleeding one must not touch the holy Quran or do quran recitation and also not do quran memorization until after bathing non-Muslim should not handle the religious writing, but may listen up to Quran online. In relation to all these things in your thoughts when one is not reading or reciting holy Quran it must be closed and stored in nice and clean situation, it should never be placed on floor or in a privy and Muslim will require to focus on reading quran the tajweed quran and its normals with a proper institute.
End from online Quran reciter blog.
Praise be to Allaah.
If you want to marry her because she is religiously committed and you agree to the condition, seeking thereby the pleasure of Allah and to achieve this aim, and to marry someone who will help you to obey Allah and you can help her, then there is nothing wrong with that and this is part of striving for the Hereafter. Allah says (interpretation of the meaning):
“And whoever desires the Hereafter and strives for it, with the necessary effort due for it (i.e. does righteous deeds of Allaah’s obedience) while he is a believer (in the Oneness of Allaah Islâmic Monotheism) — then such are the ones whose striving shall be appreciated, (thanked and rewarded by Allaah)”
[al-Isra’ 17:19].
Al-Nasaa’i (3340) narrated that Anas (may Allah be pleased with him) said: Abu Talhah married Umm Sulaym and the dowry between them was Islam; Umm Sulaym became Muslim before Abu Talhah. He proposed to her and she said: I have become Muslim; if you become Muslim I will marry you. So he became Muslim, and that was the dowry between them. Classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.
So strive to memorise the Holy Qur’aan as an act of worship and obedience towards Allah, and seeking His reward and His pleasure. There is no reason not to let the request of this sister be what motivates you to do this act of worship, because it is not contrary to sincerity. This is like those who enter some religious competitions and let that a motive to memorise the Holy Qur’aan. So there is nothing wrong with that and it is not contrary to sincerity.
The scholars of the Standing Committee for Issuing Fatwas were asked: Taking part in religious competitions that offer cash prizes: are these prizes halaal or haraam?
They replied: There is nothing wrong with accepting the prizes that are donated by people in authority or other doers of good, because that is encouragement to acquire knowledge and memorise the Book of Allah, may He be glorified and exalted. In these and similar matters, the believer should be sincere towards Allah and be happy to have something that helps him in that, and his motivation should not be only to get the money. End quote.
Fataawa al-Lajnah al-Daa’imah, 15/188
And Allah knows best.
From learning Quran online Blog.
And notably& note that we want to discourse and share with you it is about Reading quran and doing Quran recitation online to appreciate it, Ramadan is the month when the divine Holy Quran has been brought out. A miracle by the Lord of the worlds, Allah (SWT) Should we not spiritualize him by reading Quran the natural endowment he has sent down for us and we should learn Arabic Quran by heart to have the power of it and we as Moslem should try to Learn Quran with translation to comprehend it while we do quran memorization and let our heart fill will teardrops of glory and wash away our sins in the month of Ramadan many people teach quran and we should participate in teaching quran as much as we could. important note to before starting to read Koran after social intercourse or menstrual bleeding one must not touch the holy Quran or do quran recitation and also not do quran memorization until after bathing non-Muslim should not handle the religious writing, but may listen up to Quran online. In relation to all these things in your thoughts when one is not reading or reciting holy Quran it must be closed and stored in nice and clean situation, it should never be placed on floor or in a privy and Muslim will require to focus on reading quran the tajweed quran and its normals with a proper institute.
End from online Quran reciter blog.
Is exaggerating in beautifying the voice when leading people in prayer regarded as showing off?
Sometimes when i lead the prayer and i try to make my voice good while reciting quran . and after the prayer i feel that i did exagrate are sho offed. but i say to my self that this is prophet Muuhammed9sallahu alaihai wasallam) hadith that to make voice good .and i dont knwo what should i do .
Praise be to Allaah.
Firstly:
Beautifying the voice when reciting Qur’aan is something mustahabb that is encouraged in many texts, such as the words of the Prophet (blessings and peace of Allah be upon him): “Adorn the Qur’aan with your voices.” Narrated by al-Nasaa’i, 1015; Abu Dawood, 1468; classed as saheeh by al-Albaani.
Al-Sindi said:
i.e., make your voices beautiful when reciting, because beautiful words become even more beautiful when recited in a beautiful voice, and this is something well known.
End quote from Haashiyat Sunan al-Nasaa’i, 2/179
Al-Munaawi said:
By doing it in a beautiful voice and doing it well, this encourages people to listen to it and ponder it.
End quote from Fayd al-Qadeer, 4/90.
Being keen to beautify one’s voice when reciting Qur’aan is something that is prescribed in Islam, and it is not regarded as blameworthy effort or showing off.
This is indicated by the report narrated from Abu Moosa al-Ash‘ari (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) listened to my recitation at night. The next morning he said: O Abu Moosa, I listened to your recitation last night; you have been given a beautiful voice like the beautiful voice of Dawood.” I said: O Messenger of Allah, if I had known you were there, I would have made it more beautiful?
Narrated by al-Nasaa’i in al-Sunan al-Kubra, 7/273; Ibn Hibbaan in his Saheeh, 16/169; al-Bayhaqi in his Sunan, 3/12; classed as saheeh by al-Albaani (3532).
Al-Haafiz Ibn Katheer said: This indicates that it is permissible to put extra effort into beautifying one’s voice. Abu Moosa had been given a beautiful voice along with perfect focus, and the gentleness of the people of Yemen. This indicates that this is something that is acceptable in sharee‘ah.
End quote from Tafseer Ibn Katheer, 1/63.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said:
This indicates that if a person makes his voice beautiful when reciting Qur’aan so that the listener may enjoy it and feel happy when hearing it, there is nothing wrong with that and it is not regarded as showing off. Rather this encourages people to listen to the word of Allah, may He be glorified and exalted, so that the people will feel happy to hear it.
End quote from Sharh Riyadh al-Saaliheen, 4/662
Al-Haafiz said in al-Fath (9/63):
There is no doubt that people are more inclined to listen to recitation if it is done in a melodious voice than to listen to one who does not have a melodious voice, because the melodious voice is more effective in softening the heart and bringing tears.
What may be understood from the evidence is that beautifying the voice when reciting Qur’aan is something desirable; if a person’s voice is not beautiful than he should beautify it as much as he can, as Ibn Abi Mulaykah said. End quote.
And he said: Ibn Abi Dawood narrated via Ibn Abi Musji‘ah who said: ‘Umar used to give precedence to a young man with a beautiful voice because of his beautiful voice (to lead people in prayer).
End quote from Fath al-Baari, 9/80
Secondly:
If your intention by beautifying the voice is to achieve the hoped-for aims of sharee‘ah, such as obtaining proper focus and humility in the heart and making the eye weep, or to move the people when listening to the Qur’aan, this is something that is prescribed in Islam and is encouraged, and it cannot be regarded as showing off at all.
But if your aim in doing that is to show how beautiful your voice is and how good your recitation is so that people will praise you for it, then this is a kind of showing off and you have to strive against these thoughts so that your action will be sincerely for the sake of Allah alone.
See also the answer to questions no. 9359 and 156796.
And Allah knows best.
Reading quran and exploring it is the true duty of a Muslim because it contains Allah’s message to all people and the quran teaching tells the people that how to act correctly. By learning quran you will find that it guides us to a correct way of life in this world. We as a practicing Muslim should teach our kids quran and let the kids learn quran recitation and do quran memorization and we also do quran memorization by heart and there is an other importing thing that learn quran with tajweed because the tajweed rules are very important regarding the pronunciation and way or read the holy quran and further more enhancing the quranic studies by learning quran tafseer and reading quran the translation with it listening to quran online with the quran recitation don by some of the top reciter also. It is the Book of Allah also talks about life after death. It tells us that Allah has prepared Paradise for good people and Hell for bad people. While reading Quran we see that it encourages the worship of only one God Who creates and provides for them. The Book forbids people from evil and condemns those who do wrong. It contains stories of the past Prophets and the examples of bad and good people. Find online quran courses
Praise be to Allaah.
Firstly:
Beautifying the voice when reciting Qur’aan is something mustahabb that is encouraged in many texts, such as the words of the Prophet (blessings and peace of Allah be upon him): “Adorn the Qur’aan with your voices.” Narrated by al-Nasaa’i, 1015; Abu Dawood, 1468; classed as saheeh by al-Albaani.
Al-Sindi said:
i.e., make your voices beautiful when reciting, because beautiful words become even more beautiful when recited in a beautiful voice, and this is something well known.
End quote from Haashiyat Sunan al-Nasaa’i, 2/179
Al-Munaawi said:
By doing it in a beautiful voice and doing it well, this encourages people to listen to it and ponder it.
End quote from Fayd al-Qadeer, 4/90.
Being keen to beautify one’s voice when reciting Qur’aan is something that is prescribed in Islam, and it is not regarded as blameworthy effort or showing off.
This is indicated by the report narrated from Abu Moosa al-Ash‘ari (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) listened to my recitation at night. The next morning he said: O Abu Moosa, I listened to your recitation last night; you have been given a beautiful voice like the beautiful voice of Dawood.” I said: O Messenger of Allah, if I had known you were there, I would have made it more beautiful?
Narrated by al-Nasaa’i in al-Sunan al-Kubra, 7/273; Ibn Hibbaan in his Saheeh, 16/169; al-Bayhaqi in his Sunan, 3/12; classed as saheeh by al-Albaani (3532).
Al-Haafiz Ibn Katheer said: This indicates that it is permissible to put extra effort into beautifying one’s voice. Abu Moosa had been given a beautiful voice along with perfect focus, and the gentleness of the people of Yemen. This indicates that this is something that is acceptable in sharee‘ah.
End quote from Tafseer Ibn Katheer, 1/63.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said:
This indicates that if a person makes his voice beautiful when reciting Qur’aan so that the listener may enjoy it and feel happy when hearing it, there is nothing wrong with that and it is not regarded as showing off. Rather this encourages people to listen to the word of Allah, may He be glorified and exalted, so that the people will feel happy to hear it.
End quote from Sharh Riyadh al-Saaliheen, 4/662
Al-Haafiz said in al-Fath (9/63):
There is no doubt that people are more inclined to listen to recitation if it is done in a melodious voice than to listen to one who does not have a melodious voice, because the melodious voice is more effective in softening the heart and bringing tears.
What may be understood from the evidence is that beautifying the voice when reciting Qur’aan is something desirable; if a person’s voice is not beautiful than he should beautify it as much as he can, as Ibn Abi Mulaykah said. End quote.
And he said: Ibn Abi Dawood narrated via Ibn Abi Musji‘ah who said: ‘Umar used to give precedence to a young man with a beautiful voice because of his beautiful voice (to lead people in prayer).
End quote from Fath al-Baari, 9/80
Secondly:
If your intention by beautifying the voice is to achieve the hoped-for aims of sharee‘ah, such as obtaining proper focus and humility in the heart and making the eye weep, or to move the people when listening to the Qur’aan, this is something that is prescribed in Islam and is encouraged, and it cannot be regarded as showing off at all.
But if your aim in doing that is to show how beautiful your voice is and how good your recitation is so that people will praise you for it, then this is a kind of showing off and you have to strive against these thoughts so that your action will be sincerely for the sake of Allah alone.
See also the answer to questions no. 9359 and 156796.
And Allah knows best.
Reading quran and exploring it is the true duty of a Muslim because it contains Allah’s message to all people and the quran teaching tells the people that how to act correctly. By learning quran you will find that it guides us to a correct way of life in this world. We as a practicing Muslim should teach our kids quran and let the kids learn quran recitation and do quran memorization and we also do quran memorization by heart and there is an other importing thing that learn quran with tajweed because the tajweed rules are very important regarding the pronunciation and way or read the holy quran and further more enhancing the quranic studies by learning quran tafseer and reading quran the translation with it listening to quran online with the quran recitation don by some of the top reciter also. It is the Book of Allah also talks about life after death. It tells us that Allah has prepared Paradise for good people and Hell for bad people. While reading Quran we see that it encourages the worship of only one God Who creates and provides for them. The Book forbids people from evil and condemns those who do wrong. It contains stories of the past Prophets and the examples of bad and good people. Find online quran courses
Tuesday, 13 March 2012
Ruling on items confiscated from students who break the rules
What is the ruling on items confiscated from students for breaking the rules, such as (pumpkin or sunflower etc) seeds, chewing gum, masbahahs, rings and so on?
I confiscate (pumpkin or sunflower etc) seeds and chewing gum and throw them in the trash. As for masbahahs and rings, I hand them over to the administration, but the administration says: Give them back so that we will owe them nothing.
To sum up, the question is: what is the ruling on items confiscated from students in such cases?.
This is due to the statement of the Messenger: “And the Quran is a proof for you or against you.” [Muslim] so the deputy of every Muslim is to read quran and learn quran with tajweed so one of two things will occur with this proof, the Book of Allah. And this quran education will be in your favor, a proof for us on the Day when we will need every single good deed and learning quran along with doing quran memorization is one of it and to add more spread the quran teaching and spread the kids quran knowledge and listening to quran online and understand the quran tafseer , it will be something standing against us and follow the guidance of or prophet Muhammad peace be upon him, and these good deeds will be a proof against us! Who could be saved from the terrors of that Day if Allah’s own Speech is against him?!?! Think carefully, so reading Arabic Quran and teaching our kids quran qaida with the tafseer of quran and let the kids memorize quran dear Muslim brother or sister, about your position with the reading Quran! Are you neglecting it, contradicting it, being heedless of its orders and prohibitions, are you thinking deeply over it?! Will it be on your side on the Day of Judgment.? So learn quran recitation! O Allah! We ask you, by Your Glorious Speech and the rest of your beautiful Names and Attributes, to make the Quran a proof for us! So the Quran tutor should let his student know about these facts also,
I confiscate (pumpkin or sunflower etc) seeds and chewing gum and throw them in the trash. As for masbahahs and rings, I hand them over to the administration, but the administration says: Give them back so that we will owe them nothing.
To sum up, the question is: what is the ruling on items confiscated from students in such cases?.
Praise be to Allaah.
Learn Holy Quran because it will be a proof for us muslim on the Day of Judgment. If these students have been informed about the things which they are not allowed to use in class or bring to school and have been told that whoever breaks the rule will have it confiscated from him, it is permissible to punish those who break the rules by confiscating them. If they are items of little value, such as pumpkin seeds, it is permissible to dispose of them, but if they are valuable items they should be returned to the student or his guardian at the end of the day or at the end of the school year, according to whatever the school thinks is best.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Is it permissible for the teacher to take things from some students which may be valuable, with which they were playing in class during the lesson, and give them to the school?
He replied: That is based on the issue of whether it is permissible to punish by taking wealth or property. Some of the scholars say that it is not permissible to punish by taking wealth or property in any case except what is mentioned in the texts. Some of them say that punishing by taking wealth or property is permissible and this is the more correct view. But if the students have something that they are playing with and he has warned them, for example by writing on the blackboard or posting a notice, that if anyone brings something and plays with it, it will be confiscated, then in that case he may confiscate it, but if it is something valuable and the student is poor - for example -- then it should be kept safely at the school, and at the end of the year it should be given to the student or his guardian.
End quote from al-Liqa’ al-Shahri, 48/15
And Allah knows best.
This is due to the statement of the Messenger: “And the Quran is a proof for you or against you.” [Muslim] so the deputy of every Muslim is to read quran and learn quran with tajweed so one of two things will occur with this proof, the Book of Allah. And this quran education will be in your favor, a proof for us on the Day when we will need every single good deed and learning quran along with doing quran memorization is one of it and to add more spread the quran teaching and spread the kids quran knowledge and listening to quran online and understand the quran tafseer , it will be something standing against us and follow the guidance of or prophet Muhammad peace be upon him, and these good deeds will be a proof against us! Who could be saved from the terrors of that Day if Allah’s own Speech is against him?!?! Think carefully, so reading Arabic Quran and teaching our kids quran qaida with the tafseer of quran and let the kids memorize quran dear Muslim brother or sister, about your position with the reading Quran! Are you neglecting it, contradicting it, being heedless of its orders and prohibitions, are you thinking deeply over it?! Will it be on your side on the Day of Judgment.? So learn quran recitation! O Allah! We ask you, by Your Glorious Speech and the rest of your beautiful Names and Attributes, to make the Quran a proof for us! So the Quran tutor should let his student know about these facts also,
He was religiously committed but his workplace was mixed and he formed a haraam relationship with a woman – should he marry her?
I have a son who was religious. He worked in a mixed place. He knew a girl and had a haram relationship with her. Should we stop him marrying her, or let him? We fear for him, knowing that her morals are just like any girl who knows men. Nothing has happened with any man apart from my son. He loves her a lot. Should we let him marry her to divorce her later? The intention of divorce in this case, does it invalidate the contract of marriage? I fear Allah.
Praise be to Allaah.
Firstly:
We have mentioned in many fatwas that unrestrained mixing, which is not controlled by the guidelines enjoined by sharee’ah such as proper hijab and proper etiquette of interaction, is haraam. We have also stated that it is haraam to work and study in mixed places. We are saddened by the fact that there are muftis who take this matter lightly and approve of this chaotic situation in schools and workplaces. It is as if they are living in another world, where they do not see the effects of haraam mixing such as heartbreak, loss of sanity and destruction of religious commitment.
This has been discussed in the answer to question no. 1200.
No one is safe from these effects. Chaste women have fallen into the foul swamp of mixing and been affected by its filth, ugliness and stench. The same may be said about righteous young men who used to obey Allaah – how they were and what they have become.
Allaah has created in men an inclination towards females, and He has created in women an inclination towards men. But Allaah has not permitted relationships between those who are not mahrams to one another, except through marriage. Hence in sharee’ah there are many rulings which block the way to immorality. It is haraam to look at a non-mahram woman, and it is haraam to shake hands with her, or be alone with her. It is haraam for a woman to travel on her own, and there are other rulings which prevent the shaytaan from making the Muslim fall into the sin of zina.
Secondly:
You say “there was a haraam relationship with her” but we do not know what this means. It may be interpreted in two ways:
1. Zina – Allaah forbid.
2. Making friends and being alone with her, but without zina.
If the first meaning is what happened, then they have committed a grave sin. Allaah has ruled that the unmarried man and woman who commit zina are to be given one hundred lashes, and that those who are married and commit this sin should be stoned to death. The Prophet (peace and blessings of Allaah be upon him) has told us that the zaani has lost his faith, and in a dream he saw men and women who had committed zina in an oven in the Fire of Hell.
One of the rulings that applies to those who commit zina is that it is haraam for the zaani to marry the zaaniyah, and it is haraam for her to marry him, because marriage of the zaani and zaaniyah is haraam, unless they have repented sincerely from the grave sin that they have committed.
If they repent sincerely, and the woman observes an ‘iddah of one menstrual cycle, then it is permissible for them to marry, and we ask Allaah to forgive them and bless them.
If the second meaning is what happened – as is usually the case in such relationships, especially when he wants to marry her – then there is no reason why he should not marry her in the sense that the marriage contract will not be invalid, but it may be disallowed because she is not religiously committed or of good character, and she is not qualified to be a wife who will help him to protect his religious commitment and raise his children. But we cannot say this in your son’s case. If she is negligent then he is the same, and every fault that we think is present in her is to be found in him too.
If Islam tells him to look for a pure, righteous woman, then it enjoins her likewise. Allaah says (interpretation of the meaning):
“Bad statements are for bad people (or bad women for bad men) and bad people for bad statements (or bad men for bad women). Good statements are for good people (or good women for good men) and good people for good statements (or good men for good women)”
[al-Noor 24:26]
“And marry those among you who are single (i.e. a man who has no wife and the woman who has no husband) and (also marry) the Saalihoon (pious, fit and capable ones) of your (male) slaves and maid‑servants (female slaves)”
[al-Noor 24:32]
But let us be realistic, and fair. When comparing between them, do not look at how your son used to be, rather look at how he is now.
Then you will see that each of them has become attached to the other and they both want to get married, and the best way to set them straight and put an end to the evil in their relationship, is for them to get married. Ibn Majaah (1847) narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There is nothing like marriage for two who love one another.” Classed as saheeh by al-Albaani in Saheeh Ibn Majaah.
Perhaps this will be a good opportunity to encourage them to repent and set their affairs straight, before they get married.
Thirdly:
Getting married with the intention of getting divorced is haraam. It is not permissible for a Muslim to have this intention before getting married.
We are with you and we urge you to fear Allaah in such matters. If this was your daughter, would you be happy for someone to marry her with this intention?!
Is it befitting for you to think of your son’s interests, and look for what is good for him, even if it is at the expense of other people?
It was narrated that ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas said: We were with the Messenger of Allaah (peace and blessings of Allaah be upon him) on a journey and he said: “Whoever would like to move away from Hell and enter Paradise, let him reach his end when he is believing in Allaah and the Last Day, and let him treat people the way he likes to be treated.” Narrated by Muslim, no. 1844.
And Allaah knows best.
She is not sure that she is really her father’s child
What is my destiny, to paradise or hell if I was a daughter of adultery and I was just written in the name of the man I live with as father? What shall I do? Shall I expose this reality and go to detention? Or just stay silent and conceal my family’s secret? How shall I live with a brother who is not from the same father? May Allah forgive my mother, she destroyed me. I am a religious girl, Alhamdulillah. Do not suppose this is untrue and ask for a proof that I am not his daughter, because there is strong resemblance between me and the man whom my mother committed adultery with. Help me, what shall I do?
Praise be to Allaah.
Firstly:
The child of adultery is not responsible for the crime committed by his mother, and he is not to be taken to task for it, rather he is responsible for his own actions. If he is righteous and obedient then he will be one of the people of Paradise, and if he is a disobedient evildoer then he will deserve to enter Hell. So in this regard he is like all other people, and there is no difference between him and them.
Secondly:
If a woman has a husband and she bears a child who could be from that husband (in that he is born after six months of marriage), then this child should be attributed to her husband according to sharee’ah, and it is not permissible to deny that he belongs to him, unless the husband himself denies it and engages in li’aan with his wife to that effect.
The evidence for that is the report narrated by al-Bukhaari (2053) and Muslim (1457) which says that Sa’d ibn Abi Waqqaas and ‘Abd ibn Zam’ah disputed concerning a slave belonging to Zam’ah. Sa’d said: O Messenger of Allaah, this is the son of my brother, ‘Utbah ibn Abi Waqqaas, who asked me to take care of him because he is his son. ‘Abd ibn Zam’ah said: This is my brother, O Messenger of Allaah, the son of my father’s slave woman who was born in my father’s bed. The Messenger of Allaah (S) saw a clear resemblance to ‘Utbah. But he said: “He is yours, O ‘Abd ibn Zam’ah. The child is for the (owner of the) bed.” Then he said to Sawdah bint Zam’ah, who was one of the Mothers of the Believers (may Allaah be pleased with them): “Observe hijab from him, O Sawdah.”
If the child was born in the marital bed, he is to be attributed to the husband, and he cannot be regarded as not being his child except by means of li’aan, where the husband engages in li’aan with his wife and denies that the child is his, in which case physical resemblance is of no significance. It is clear from the hadeeth quoted above that the child concerning whom there was a dispute bore a clear resemblance to the zaani, ‘Utbah ibn Abi Waqqaas. This case of zina had taken place during the Jaahiliyyah (i.e., before Islam), and Sa’d wanted to attribute the slave to his brother who had left instructions to that effect (before he died), but the Prophet (peace and blessings of Allaah be upon him) ruled that the child belonged to the marital bed and attributed him to Zam’ah, who was the master of the slave woman. But in order to be on the safe side, he told Sawdah bint Zam’ah to observe hijab before this brother of hers.
So in this case there was both an admission of zina and a clear resemblance (to the zaani), but despite that the Prophet (peace and blessings of Allaah be upon him) affirmed that the child was to be attributed to the owner of the marital bed. This is because sharee’ah takes a cautious view in order to protect lineages and is keen to conceal sins, for the lineage is the child’s right.
Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim: With regard to the words of the Prophet (peace and blessings of Allaah be upon him), “Observe hijab from him, O Sawdah”, he told her to do that so as to be on the safe side, because he appeared to be her brother in shar’i terms, because he was attributed to her father, but when he saw that he clearly resembled ‘Utbah ibn Abi Waqqaas, he was afraid that he may have been his child, in which case he would be a stranger (non-mahram) to her, so he told her to observe hijab before him in order to be on the safe side.
Al-Qaadi ‘Iyaad (may Allaah have mercy on him) said: The custom during the Jaahiliyyah was to name children after the zaani. They used to hire slave woman for zina, and whoever the mother said that the child belonged to, they would name him after him. Then Islam came and abolished that, and ruled that the child belonged to the legitimate marriage bed. When ‘Abd ibn Zam’ah and Sa’d ibn Abi Waqqaas disputed, Sa’d did what his brother ‘Utbah ibn Abi Waqqaas had asked him to do, in accordance with the custom of Jaahiliyyah, and Sa’d was not aware that this had been abolished in Islam. The child’s paternity had not been stated during the Jaahiliyyah, either because there was no claim or because the mother did not acknowledge that he was ‘Utbah’s child. ‘Abd ibn Zam’ah claimed that he had been born on his father’s bed, so the Prophet (peace and blessings of Allaah be upon him) ruled in his favour. End quote.
Ibn Qudaamah (may Allaah have mercy on him) said: They were unanimously agreed that if a child is born on one man’s bed and another man claims him, he should not be named after him. End quote from al-Mughni (6/228).
Based on that, if you were born six months or more after your father married your mother, then you should be named after your father, and your lineage cannot be denied except by means of li’aan. You have no need to have doubts about your mother or think badly of her because you resemble someone else, because people may resemble one another without there being any zina.
Whatever the case, resemblance to the zaani or the woman’s admission of zina does not mean that the child cannot be attributed to the husband, unless the husband engages in li’aan. See the answer to question no. 33615 for information on li’aan and its consequences.
What you should do is ignore this matter and stop thinking about it, and pay attention to doing righteous deeds and adhering to this religion properly.
We ask Allaah to guide you and help you to do that which He has permitted and that which pleases Him.
And Allaah knows best.
If a child is the illegitimate offspring of two kaafirs, can he be named after the zaani?
I have read your answers regarding woman taking her husbands name and i understand that is is not acceptable. I would still like to now, if it would be possible for a converted woman in that case when the woman originally has her mothers name because her parents were not married when she was born, and it is not possible for her to take her fathers name, since he is not alive anymore.
Praise be to Allaah.
Zina (adultery or fornication) is forbidden in all the laws that Allaah revealed to His Messengers, and Islam approves of the marriages of followers of other religion who did not enter Islam subject to two conditions:
1 – That it was in accordance with their own laws
2 – That they do not refer to us for judgement concerning the marriage contract.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The companions of Maalik and al-Shaafa’i, and the companions of Ahmad such as al-Qaadi Abu Ya’la and Ibn ‘Aqeel, and later scholars, said that reference concerning the marriage of a kaafir should be made to their own customs. Whatever they regard as a marriage among them, it is permissible to approve of if they become Muslim and refer to us for judgement, provided there is no impediment to this marriage. But if they believed that it was not a marriage, then it is not permissible to approve of it. End quote.
Majmoo’ al-Fataawa (29/12).
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:
If the marriage is valid according to Islamic sharee’ah, then it is valid, but if it is invalid according to the dictates of Islamic sharee’ah, then they may approve of it subject to two conditions:
1 – That they regard it as valid according to their laws
2 – That they do not refer to us (for judgement).
If they do not believe that it is valid, then they must be separated, and if they refer to us for judgement, we must examine the case. If it is before the marriage contract then we must do the marriage contract according to our laws. If it is after the marriage contract, we must examine it further. If the woman was permissible at that time, then we may approve of it, and if she was not permissible then we must separate them. The evidence for these things is what happened when a kaafir became Muslim at the time of the Prophet (peace and blessings of Allaah be upon him). He approved of those couple who had married during the Jaahiliyyah and did not object to that. This indicates that things may be left as they are. End quote.
Al-Sharh al-Mumti’ (12/239, 240).
With regard to zina and so-called relationships, all of that is invalid according to their laws and ours. It is the result of the misguidance in their lives, behaviour and customs.
Muslim (1700) narrated from al-Bara’ ibn ‘Aazib the story of the stoning of the two Jews who committed zina, and how, even when the Jews distorted the Torah and concealed that which Allaah had revealed, they did not regard zina as permissible, rather they changed the punishment for it and introduced flogging and blackening of the face with coal instead of stoning.
The Christians did likewise. In the Gospel of Matthew 19:18 it says: “Jesus [said], ‘Do not murder, do not commit adultery, do not steal, do not give false testimony…’”
In the Gospel of Mark 10:19 and the Gospel of Luke 18:20 it says: “You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not give false testimony’”
Hence we say: If these parents were married – even of that was according to the religion of Christianity or Judaism – then their marriage is approved and the daughter should be named after the father. But if the daughter was the result of an illicit relationship, then she should not be named after the zaani, rather she should be named after her mother, as she is at present.
In Islam the scholars are unanimously agreed that the illegitimate child should not be named after the zaani if the zaani does not ask for him to be named after him. Rather the majority of scholars said that he should not be named after him even if the zaani wants that.
It is not the issue – as mentioned in the question – of whether the zaani is still alive or not; rather the issue is that the relationship between them was not one of marriage, and the daughter was the result of that relationship.
Islam forbids attributing the child to anyone other than his father. Allaah says (interpretation of the meaning):
“Call them (adopted sons) by (the names of) their fathers, that is more just with Allaah. But if you know not their father’s (names, call them) your brothers in Faith and Mawaaleekum (your freed slaves). And there is no sin on you concerning that in which you made a mistake, except in regard to what your hearts deliberately intend. And Allaah is Ever Oft‑Forgiving, Most Merciful”
[al-Ahzaab 33:5]
It was narrated from Abu Dharr (may Allaah have mercy on him) that he heard the Prophet (peace and blessings of Allaah be upon him) say: “There is no man who knowingly attributes himself to someone other than his father but he has committed an act of kufr, and whoever claims to belong to people to whom he does not belong, let him take his place in Hell.”
Narrated by al-Bukhaari (3317) and Muslim (61).
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
Some commentators said: The reason why this is described as kufr is that he is telling a lie against Allaah; it is as if he is saying: Allaah created me from the sperm of So and so, when that is not the case, because he was created from someone else.
Fath al-Baari (12/55):
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “One of the greatest of falsehoods is for a man attribute himself to someone other than his father.” Narrated by al-Bukhaari (3318).
And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever knowingly attributes himself to someone other than his father, Paradise will be forbidden to him.” Narrated by al-Bukhaari (4072) and Muslim (63).
To sum up:
The illegitimate child – whether he is born to Muslim or non-Muslim parents – cannot be attributed to the zaani, rather he must be named after his mother. The situation of this new Muslim sister is correct. If she was not able to call herself after the man or the woman then she could – as a case of necessity – call herself by a name that is not specific to any known person; rather she may choose a name that consists of two or three names and call herself by that. It is not permissible for her to take her husband’s name.
And Allaah knows best.
If she accuses her husband of zina, does she have the right to separate from him by means of li’aan?
I would like to know: what is the procedure in the case of a woman who accuses her husband of adultery. Does she take the oath of li-an (curse) upon herself as in surat an-Nur or is this only in the case of a husband who accuses his wife? I searched for the answer here but did not find it anywhere.
Praise be to Allaah.
Li’aan is prescribed for two reasons:
1 – If the husband accuses his wife of zina and cannot produce four witnesses, then he may get the hadd punishment for slander waived by engaging in li’aan.
2 – If he wants to deny that a child is his.
The basic principle concerning that is the passage in which Allaah says (interpretation of the meaning):
“And for those who accuse their wives, but have no witnesses except themselves, let the testimony of one of them be four testimonies (i.e. testifies four times) by Allaah that he is one of those who speak the truth.
7. And the fifth (testimony should be) the invoking of the Curse of Allaah on him if he be of those who tell a lie (against her).
8. But it shall avert the punishment (of stoning to death) from her, if she bears witness four times by Allaah, that he (her husband) is telling a lie.
9. And the fifth (testimony) should be that the Wrath of Allaah be upon her if he (her husband) speaks the truth”
[al-Noor 24:6-9]
Ibn Katheer (may Allaah have mercy on him) said in his Tafseer:
This verse offers a way out to husbands if a husband accuses his wife of zina but it is too difficult for him to establish proof; he may engage in li’aan against her as enjoined by Allaah, may He be glorified and exalted. This means bringing her before the judge and making his accusation against her, and the judge should make him swear four times by Allaah, instead of bringing four witnesses, that he is telling the truth i.e., about what he is accusing her of, namely zina. And the fifth time he should invoke the curse of Allaah upon himself if he is lying. If he says this, she becomes irrevocably divorced by virtue of this li’aan, according to al-Shaafa’i and many of the scholars, and she becomes permanently forbidden to him, and he should give her the mahr (dowry), and the hadd punishment for zina should be carried out on her. The punishment is not averted from her unless she also engages in li’aan and swears by Allaah four times that he is lying, i.e., with regard to what he has accused her of; and the fifth time she should invoke the wrath of Allaah upon herself if he is telling the truth. Hence Allaah says “But it shall avert the punishment (of stoning to death) from her, if she bears witness four times by Allaah, that he (her husband) is telling a lie.
9. And the fifth (testimony) should be that the Wrath of Allaah be upon her if he (her husband) speaks the truth.” End quote.
As for the wife, if she accuses her husband of zina, but she cannot produce four witnesses, then she should be given the hadd punishment for slander, because Allaah says (interpretation of the meaning):
“And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes, and reject their testimony forever. They indeed are the Faasiqoon (liars, rebellious, disobedient to Allaah)”
[al-Noor 24:4]
These verses apply equally to slander against both women and men.
Al-Qurtubi (may Allaah have mercy on him) said in his Tafseer: Allaah mentioned women in the verse because they are of greater concern and accusing them of immorality is more abhorrent and more hurtful, but slandering men is also included in the meaning of the verse, and the ummah is unanimously agreed on that. End quote.
Al-Maawardi said in Ahkaam al-Sultaaniyyah (p. 287): If a woman slanders her husband, she should be given the hadd punishment, but she should not engage in li’aan. End quote.
If a woman knows that her husband has committed zina but she has no proof, namely four witnesses, then she should advise him and remind him, and tell him to fear Allaah. If he persists in his sin she may ask for a divorce from him or separate from him by means of khula’, because there is nothing good for her in staying with him, and because his having intercourse with her may be harmful for her.
And Allaah knows best.
He does not pray and they are afraid that he is working as a pimp
I found out that my sister’s husband earns his money through haram activities. He brings women from their country where to the gulf countries to work as prostitutes. He also commits adultery with them, he confessed to my other sister’s husband. I told my father but he did not believe and said that he is a good man and said also that my other sister’s husband is jealous of him and this is why he is lying about him. But I believe my other brother in law, because my first brother in law is always out, especially at night. My sister told me something; she doubts that he is betraying her. He lies to her and she believes him. She is pregnant now, and has a daughter. I did not tell my sister what I heard about her husband, I want to know my duty towards my sister. For two years since she got marries to him, she suffers from psychological diseases. He does not pray, nor does he fear Allah, and Allah knows best.
Please tell me what should I do in this situation? Should I disclose his matter and tell my sister or shall I keep it a secret? I always ask Allah to guide him.
What worries me the most is my fear. I fear he gets a dangerous disease and passes it unto my sister. I fear her children will be negatively affected.
Please tell me what should I do in this situation? Should I disclose his matter and tell my sister or shall I keep it a secret? I always ask Allah to guide him.
What worries me the most is my fear. I fear he gets a dangerous disease and passes it unto my sister. I fear her children will be negatively affected.
Praise be to Allaah.
What we advise you to do with regard to this problem is three things: make sure of what your sister’s husband is actually doing, advise him if it is proven that what he is doing is evil deeds, and strive to have the marriage annulled if he persists in doing it, whether it is committing adultery or not praying.
With regard to the first issue:
It is known that the basic principle concerning a Muslim is that he is innocent, and it is not permissible to accuse him of something that is not true, otherwise the one who is making the accusation is guilty of sin.
Allaah says (interpretation of the meaning):
“And those who annoy believing men and women undeservedly, they bear (on themselves) the crime of slander and plain sin”
[al-Ahzaab 33:58].
It is essential to establish the truth of anything you hear before basing any decision or ruling on it. Allaah says (interpretation of the meaning):
“O you who believe! If a Faasiq (liar — evil person) comes to you with any news, verify it, lest you should harm people in ignorance, and afterwards you become regretful for what you have done”
[al-Hujuraat 49:6].
Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) said:
This is another etiquette which should be adopted and followed by those who have understanding, which is that if an evil person tells them something, they should verify his report and not just accept it willy-nilly, because there is grave danger in that and the possibility of falling into sin. If his report is treated in the same manner as the report of an honest person of good character and is acted upon, then it results in unlawful loss of life or wealth because of that report, it will be a cause of regret. Rather if news comes from an evil person, it must be checked and verified. If evidence and circumstances indicate that it is true, then it may be acted upon and believed, but if it indicates that it is false, then it should be disbelieved and not acted upon. This indicates that the news of an honest person is acceptable and the news of a liar is to be rejected, and the news of an evildoer is to be examined further, as we have said.
Tafseer al-Sa’di (p. 799).
The basic principle is not to accuse people, and that people are to be presumed innocent. The lie may come from one who claims that the person admitted it to him, and this is not far fetched. If it is proven that the one who brought the news is telling the truth, and that this is what is really happening, then we move on to:
The second issue:
Which is advising and exhorting.
It was narrated from Tameem al-Daari that the Prophet (peace and blessings of Allaah be upon him) said: “Religion is sincerity.” We said: To whom? He said: “To Allaah, to His Book, to His Messenger, and to the leaders of the Muslims and their common folk.” Narrated by Muslim (55).
It was narrated that Jareer ibn ‘Abd-Allaah said: I gave my oath of allegiance to the Messenger of Allaah (peace and blessings of Allaah be upon him), pledging to establish regular prayer, pay zakaah and be sincere towards every Muslim.” Narrated by al-Bukhaari (501) and Muslim (56).
That is based on the condition that the advice be given in the best manner to correct faults.
Allaah says (interpretation of the meaning):
“Invite (mankind, O Muhammad صلىالله عليه وسلم) to the way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Revelation and the Qur’aan) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His path, and He is the Best Aware of those who are guided”
[al-Nahl 16:125].
The best thing you can advise him to do is to pray. It is essential for him to understand that not praying is kufr that puts one beyond the pale of Islam, and that if he dies when he is not praying then he will have died a death of Jaahiliyyah, and will have died as an apostate. Then after that he should be advised to give up the haraam actions such as immoral and evil deeds with those female servants, and pimping them to others. Bringing in female servants in the first place, even if the aim is for work only, involves many reprehensible matters. We have discussed previously the issue of female servants and the ruling on bringing them in from their countries and the haraam things into which people fall when female servants work in their homes. This may be read in the answer to question no. 26282.
If what has been said about him is proven to be true, and he does not respond to advice and he persists in not praying and in doing evil deeds, then what you must do is:
The third issue:
Which is: separating him and his wife by annulling the marriage contract, because the one who does not pray is an apostate, and his marriage contract with a Muslim woman is to be annulled. Moreover it is not permissible for a chaste woman to remain married to an immoral adulterer. His not praying dictates that the marriage contract should be annulled; as for his committing immoral actions, it does not dictate that the marriage contract be annulled, but her acceptance of his actions makes her a partner with him in them. Such a person cannot be trusted with a daughter or a wife, and there is no guarantee that he will not transmit deadly diseases to her.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:
Not praying is kufr which puts one beyond the pale of Islam. If he has a wife, then his marriage to her is annulled, meat slaughtered by him is not permissible, his fasting and charity will not be accepted, and it is not permissible for him to go to Makkah and enter the Haram; if he dies it is not permissible for him to be washed or shrouded, or the funeral prayer to be offered for him, or for him to be buried with the Muslims. Rather he should be taken out into the desert, and a ditch dug for him, and he should be buried into it. If a person’s relative dies and he knows that he did not pray, it is not permissible for him to deceive the people by bringing him to them for them to offer the funeral prayer for him, because offering the funeral prayer for a kaafir is haraam, as Allaah says (interpretation of the meaning):
“And never (O Muhammad صلى الله عليه وسلم) pray (funeral prayer) for any of them (hypocrites) who dies, nor stand at his grave. Certainly they disbelieved in Allaah and His Messenger, and died while they were Faasiqoon (rebellious, — disobedient to Allaah and His Messenger صلى الله عليه وسلم)”
[al-Tawbah 9:84]
“It is not (proper) for the Prophet and those who believe to ask Allaah’s forgiveness for the Mushrikoon, even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief)”
[al-Tawbah 9:113]
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (12/question no. 26)
But we reiterate and remind you not to rush to say such things about him or to tell your sister and ruin her life and break up her family without legitimate proof. Our concern about the sacred limits if Allaah being transgressed should be greater than our fear of disease being transmitted or our being offended by marital betrayal. She should strive to make du’aa’ for him and ask that he be guided, and that your sister set her affairs straight, and ask Allaah to protect her and her off spring from his evil and from the evil of all evildoers.
And Allaah knows best.
She repented from a haram relationship in which she lost her virginity. Should she marry who fornicated with her?
I am in a relationship with a man who took my virginity. I repented from such evil deeds and ask Allah to accept my repentance. This man proposed to me, but he is not religious, he smokes cigarettes and hashish and drinks alcohol. What should I do, he knows my matter. Or shall I leave him and have a hymen repair operation done and marry a religious man? I was pregnant and I aborted the baby. Allah knows how sincere my repentance is.
Praise be to Allaah.
Firstly:
Zina (fornication or adultery) is a major sin. Allaah has forbidden doing the things that lead to it and has prescribed the hadd punishment for the one who does it, and He has warned adulterers of punishment in the Hereafter.
Allaah says (interpretation of the meaning):
“And come not near to unlawful sex. Verily, it is a Faahishah (i.e. anything that transgresses its limits: a great sin), and an evil way that leads one to hell unless Allaah forgives him”
[al-Isra’ 17:32].
Ibn Jareer al-Tabari (may Allaah have mercy on him) said:
“And come not near” O people
“to unlawful sex. Verily, it is a Faahishah (i.e. anything that transgresses its limits: a great sin)”. Zina (translated here as “unlawful sex”) is a great sin.
“and an evil way” i.e., the way of zina is an evil way, because it is the way of the people who disobey Allaah and go against His command; what a bad way is the way that leads a person to the fire of Hell.
Tafseer al-Tabari (17/438).
Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) said:
The prohibition on approaching it is more eloquent than a simple prohibition on doing it, because that includes the prohibition on all the things that lead to it and promote it, because “the one who grazes his flock around a protected areas will soon transgress upon it,” especially in a matter of this nature when the motive is very strong. Allaah describes zina as abhorrent, as He says “it is a Faahishah (i.e. anything that transgresses its limits: a great sin)”, i.e., it is a sin which is abhorrent according to sharee’ah, reason and common sense, because it is a transgression against Allaah, and against the woman and her family or husband, and it leads to immorality, confusion of lineages and other evil consequences.
“and an evil way” means: what an evil way is the way of the one who dares to commit this grave sin.
Tafseer al-Sa’di (p. 457).
Secondly:
With regard to the abortion, if the soul had been breathed into the foetus, then this is another crime in addition to the crime of zina. If the soul had not yet been breathed into the foetus then it is less serious.
For a detailed discussion on that, please see the answers to questions no.11195, 13319, 13331 and 90054.
Thirdly:
We praise Allaah for having enabled you to repent, and we hope that it is sincere repentance. The conditions of sincere repentance include: regretting the sins that you have committed, and immediately giving up that immoral action, and everything that leads to it such as contact, correspondence and dates. The conditions of repentance also include resolving not to return to this deed.
You also have to do a lot of righteous deeds, such as prayer, reading Qur’aan and fasting, so as to strengthen your faith and piety. Good deeds erase bad deeds and sincere repentance erases that which came before it, and turns bad deeds into good deeds. Allaah says – after mentioning the sins of shirk (associating others with Allaah), murder and zina – (interpretation of the meaning):
“Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft‑Forgiving, Most Merciful”
[al-Furqaan 25:70].
Fourthly:
With regard to marrying that criminal, you should understand that in order for the marriage of a man and woman who had committed zina to be valid, it is essential that they repent sincerely. It seems to us from your questions that he has not repented from what he did, rather he had added to the first calamity the other bad things that he is doing, such as smoking hasheesh and drinking intoxicants. What we think is that one who is like this also does not pray. If this is indeed the case, then it is definitely not permissible to accept him as a husband, because not praying is kufr that puts a person beyond the pale of Islam, and it is not permissible for a Muslim woman to marry a kaafir.
For a more detailed discussion on the issue of marrying a zaani (one who commits fornication or adultery), please see the answers to questions no.85335, 87894 and 96460.
Fifthly:
With regard to having an operation to repair the hymen, this is haraam, because it is deceiving the one who marries you.
For a detailed discussion of this matter, please see the answer to question no.844.
With regard to telling your future husband that you lost your virginity in this haraam relationship, that is not permissible, because it is exposing your faults, and the Muslim is required to conceal his faults. You can use double entendres in your speech. It is well known that the hymen may be broken by means of something other than intercourse in some cases, so you can make the most of that by using a double entendre.
See the answer to question no. 42992.
But if it is possible to encourage this person to repent sincerely and pray regularly, and he shows sincerity and signs of repenting and praying regularly, then there is nothing wrong with accepting him as a husband. Undoubtedly this solution would be easier for you, and more concealing for you, but how could one believe a person like that?!
We ask Allaah to accept your repentance and set your affairs straight, and to conceal our faults and yours in this world and in the Hereafter.
And Allaah knows best.
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