₦airaland Forum

Britzdon:
Its not about praying and fasting. It’s about love for one another. Hate no tribe and speak no ill against one another . Only then will Nigeria and the world entirely be a better place for all.

I have one question though. Different religions believe theirs is the way to righteousness and God, but we have various religions in the world. Which religion will really benefit from the eternal life ? Christians or Muslims ? And then what happens to others who practice Judaism, Buddhas and the Hindus ? Will all of them perish for not having same belief ?

Be wise and love one another

Rashduct4luv:
Amin.

Animals for Qurbani
Sheep is at least six months and goats at least one year in age (enough for one person’s Qurbani)
Cows or buffalo at least two years in age (enough for seven people’s Qurbani)
Camels of at least five years in age (enough for seven people’s Qurbani)

In addition, all animals must be healthy and free of disease, including the following conditions:
They must not be blind, one-eyed or have lost a third (or more) of their sight
They cannot be missing a third (or more) of their ear or tail, either through loss or since birth
Their horn(s) cannot be broken off from their root
They must not have a lame leg that is sufficiently weak that they are unable to walk on it
They cannot be excessively thin or lean
They must be able to walk themselves to the site of the slaughter
They cannot be toothless, or missing over half their teeth
There is no preference between male or female Qurbani animals. It is preferable that male Qurbani animals are castrated, but this is not compulsory.


May Allah accept it from us all.

The Central Bank of Nigeria (CBN) has released the guidelines for the non-interest version of all its intervention programmes. The initiative covers the Anchor Borrowers Programme (ABP), Agri-Business, Small and Medium Enterprises Investment Scheme (AGSMEIS), Creative Industry Financing Initiative, Micro, Small and Medium Enterprise Development Fund, Real Sector Support Facility (RSSF) and Credit Support for the Healthcare Sector.
For decades, Nigerian Muslims have been grossly marginalized in the country’s financial sector and other growth triggering financial interventions of the CBN due largely to the interest element that is usually involved in the schemes. For Muslims, who constitute well over half of the country’s population, the question of avoiding interest is non-negotiable, and the majority of Muslims would opt to live in poverty rather than devour interest and face the wrath of their Creator. In the absence of non-interest finance, the result has been a high rate of financial exclusion among Muslims, as high as over 60% in some Muslim majority communities. This leads to worsening incidence of abject poverty. The implication is that without non-interest alternatives, the CBN can hardly attain its goal of 80% financial inclusion earlier targeted for 2020, nor can any meaningful poverty alleviation and economic empowerment programme be actualized in the foreseeable future. 

The Nigerian Supreme Council for Islamic Affairs (NSCIA), under the leadership of its President-General, His Eminence the Sultan of Sokoto, Alhaji Muhammad Sa’ad Abubakar, CFR, mni, views the integration as a welcome development, a bold step towards engendering inclusive growth and a proactive mechanism for averting a looming recession threatening the global economy as a consequence of the COVID-19 pandemic. While praying for the effective implementation of the guidelines, the NSCIA wishes to congratulate the CBN and by extension the Federal Government of Nigeria (FGN) for achieving this remarkable milestone.

The NSCIA suggests that, given the indispensability of financial literacy to achieving financial inclusion and economic recovery and growth, the CBN should use all relevant agencies and avenues, including the networks of the National Orientation Agency, radio and television programmes, among others, to educate the public on the importance of these interventions, and the procedures for accessing them. The procedures should be made as accessible as possible to enable even the poorest of the poor to benefit from the schemes.

Meanwhile, as a step towards assisting the FGN and the CBN in achieving the success of the post-pandemic economic recovery, His Eminence, the President-General of NSCIA, directs all State Councils of Islamic Affairs, as well as all other Islamic organisations to design and implement sensitization and mobilization programmes for farmers, businessmen, and other eligible citizens. Imams and the ‘Ulama’ should use their sermons, lectures, lessons, radio and television programmes to educate the Muslim community on the imperative of utilizing the interventions. To this end, His Eminence directs all State Councils to, after studying the details of the guidelines, organize trainings for Imams, ‘Ulama’, leaders of Islamic organizations, trade unions and farmers associations, as well as other key stakeholders, on the value and procedures of accessing these important interventions.

The general public is hereby advised to take this new initiative as a rare opportunity, and optimally utilize it for actualisation of productive purposes it is meant to serve, keeping in mind that this is not a free money. For a Muslim, a debt is an amanah. In addition to the worldly consequences of diverting the resources to consumption purposes, they should remember that they would account for how they handle and manage it on the Day of Judgement.

Prof. Salisu Shehu
Deputy Secretary-General, NSCIA

The incident of Prophet Ayyoob (‘alaihis salaam) is well known to one and all. Initially, Prophet Ayyoob (‘alaihis salaam) was enjoying great prosperity. He had abundant animals and crops, many children and numerous homes. Allah Ta‘ala then decided to test Nabi Ayyoob (‘alaihis salaam). Hence, he lost all his wealth and even his children. Allah Ta‘ala even tested Nabi Ayyoob (‘alaihis salaam) with an illness that afflicted his entire body. The only two limbs of his body that were spared from this illness were his tongue and his heart. Nevertheless, even in this condition, he would keep his heart and tongue engaged in the remembrance of Allah Ta‘ala.

As for the respected wife of Nabi Ayyoob (‘alaihis salaam), there are two views regarding her name. According to some ‘Ulama, her name was Layyaa, while other ‘Ulama have mentioned that her name was Rahmah.

While Nabi Ayyoob (‘alaihis salaam) was patiently enduring this test, most of the people abandoned him, until he was left alone in a corner of the town. However, his loyal wife never left him or abandoned him. She remembered his favour upon her when conditions were favourable, and hence she remained at his side through thick and thin, ever loyal and faithful.

She would patiently tend to him and see to all his needs. In some narrations, it has even been mentioned that when her wealth was eventually depleted, she began to carry out domestic work in peoples’ homes in order to earn a living and see to her ailing husband’s needs. Together with this, she had lost her children and her husband was extremely sick. Through all these tests, she remained patient and did not complain, even though she went from a life of comfort and happiness to one of difficulty and sadness.

(Al-Bidaayah wan Nihaayah vol. 1 pg. 262)

Lessons:

1. The proverb “a friend in need is a friend indeed” is often quoted, highlighting the fact that a true friend is one who will remain with you in difficult times as well as good times. We can well imagine that if such loyalty is expected of a good friend, then what must be the high level of loyalty that is expected of a true spouse? After all, the relationship between the husband and wife far surpasses any friendship! Hence, a true, loyal wife is not one who will abscond to her father’s house when “the goings get tough”. Rather, she will patiently remain with her husband and assist him, to the best of her ability, as she would expect of him had she been in difficulty.

2. Undergoing tests is an unavoidable occurrence in life. We cannot choose the nature or time of our tests – but we can choose to pass the tests. To do so, we will have to hold firmly to sabr (patience) and remain pleased with the decision of Allah Ta‘ala.

‘Amr bin ‘Aas (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “Death is the gift of a believer.” (Tabraani – Majma‘uz Zawaaid #3940)

When the lockdown commenced, there were many people who were stranded in foreign countries. Their governments may have attempted repatriation efforts, but they were unsuccessful and these people were unable to return home. Similarly, there were many workers aboard cruise ships who were stuck aboard the vessels, unable to return to their homes.

For all these people, being stranded, far from home, with no prospect of a swift return, was difficult to bear. They felt homesick, and despite being in a foreign place, which may normally be exciting and stimulating, they were pining for home. Eventually, on returning to their homes, they all expressed immense joy and delight, and all testified that “there is no place like home”.

In one hadeeth, Rasulullah (sallallahu ‘alaihi wasallam) has explained that this world is a prison for a believer. (Saheeh Muslim #7417) One reason is that his existence in this world is holding him back and preventing him from going to his real abode and true home – Paradise. In other words, his life in this world is like a lockdown. Hence, if he has true Imaan, he will perceive it as such and will pine for the day when he can be released from this world and ‘repatriated’ to Jannah.

Such a believer will ensure that he strives for Jannah and prepares himself for this final journey. He will ensure that his accounts with Allah Ta’ala (e.g. his salaah, fasting, etc.) as well as the people (paying debts, asking forgiveness, etc.) are in the clear. Thus, when the day of his death arrives, it will be a joyous one, as he will view death as the gift which will deliver him from the misery, anguish and heartache of this deceptive world to the eternal bliss of Jannah.

On the contrary, when we begin to view this world as being our ultimate abode, then we will begin to resent and dislike death. Then, instead of making every effort to prepare for our inevitable death, we will do everything possible to cling onto life while neglecting to prepare for death.

Remember, death is not the end of joy, it is the beginning of everlasting enjoyment – Jannah.

motayoayinde:
LUKGAF AND CO. MAY THE MOST MERCIFUL GRANT YOU ALL ALJANNAH. WEEK AFTER WEEK, THE DAWAH NEVER STOPS.

Undoubtedly the one who reads the Qur’an, acts upon its meanings, puts it into practice and recites it correctly, and constantly recites it, will attain the pleasure of Allah and His Paradise, and he will reach the highest levels of Paradise, with the honourable noble scribes, and it will be an intercessor and advocate for its companions who act in accordance with it, whether they memorized the Qur’an and learned it by heart, or read it from the Mus-haf without memorizing it. This is indicated by the report narrated by Imam Muslim and Ahmad from Abu Umaamah al-Baahili, who said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Read (or recite) the Qur’an, for it will come on the Day of Resurrection as an intercessor for its companions.” End quote.

Merely reading (or reciting) the Qur’an, on its own, is not sufficient to attain its intercession; rather it is essential, in addition to reading (or reciting) it, to act in accordance with it. This is indicated by what is said in the other hadith which was narrated by Muslim (805), according to which the Prophet (blessings and peace of Allah be upon him) said: “The Qur’an will be brought on the Day of Resurrection, as will its people who used to act in accordance with it, led by Soorat al-Baqarah and Aal ‘Imraan, as if they are two clouds, or two black canopies, with light between them, or as if they are two flocks of birds in ranks, pleading on behalf of their companions.”

It says in Mirqaat al-Mafaateeh Sharh Mishkaat al-Masaabeeh (4/1461):

“who used to act in accordance with it” indicates that those who read (or recite) it but do not act in accordance with it will not be among the people of the Qur’an, and it will not be an intercessor for them; rather the Qur’an will be proof against them. End quote.

Shaykh Ibn Baaz (may Allah have mercy on him) said:

The words of the Prophet (blessings and peace of Allah be upon him), “Read (or recite) the Qur’an, for it will come on the Day of Resurrection as an intercessor for its companions,” were narrated by Muslim in his Saheeh. Its companions are those who act in accordance with it, as it says in the other hadith, in which the Prophet (blessings and peace of Allah be upon him) said: “The Qur’an will be brought on the Day of Resurrection, as will its people who used to act in accordance with it …”

End quote from Majmoo‘ Fataawa Ibn Baaz (8/156).

What is mentioned above does not mean that a person should not be keen to memorize the Qur’an, for the one who memorizes the Qur’an will undoubtedly have an advantage over others, as is indicated by the religious texts. For more information concerning that, please see the answers to questions no. 14035 and 20803.

And Allah knows best.

Praise be to Allah

By Allah, we do not know which of your two issues we find stranger, that you have gone along with the whispers of the shaytan (devil) to such an extent that brought you to the brink of the abyss and nearly made you fall in, or that you find this question difficult and are not able to find an answer to it.

What do you know of your religion, if you do not know this?

What do you think of your Lord, if you are asking about this?

When her freed slave asked her: O my mother, did Muhammad (peace and blessings of Allah be upon him) see his Lord? ‘Aishah, the Mother of the Believers, (may Allah be pleased with her) said: My hair stood on end at what you said.

If the hair of the Mother of the Believers stood on end because of alarm for the one who asked her this question: Did Muhammad (peace and blessings of Allah be upon him) see his Lord, i.e., in this world – although the believers will see Him in Paradise and that will be the greatest of their joys (may Allah not deprive us of it) – then how should one react to your question?

Have you left your heart empty to such an extent that the shaytan can toy with it and cause it to end up like this?

Have you heard of the report narrated by Muslim in his Saheeh from Jabir who said: A man came to the Prophet (peace and blessings of Allah be upon him) and said: O Messenger of Allah, I saw in a dream as if my head was cut off. The Prophet (peace and blessings of Allah be upon him) smiled and said: If the shaytaan toys with one of you in his sleep, he should not tell the people about it.”

If a dream such as this is regarded as the shaytan toying with a person, then what would the Prophet’s (peace and blessings of Allah be upon him) response be to one who saw what you have seen in a dream? What would he say if the shaytan toyed with him when he was awake, and not in a dream?

It is natural that you should feel ashamed and you should weep for yourself if the shaytan has gained so much power over you.

Yes, we understand that the shaytan may toy with a person in such ways, but he should not go along with the ideas instilled by the shaytan and try to discuss it and look for evidence for it. Rather his deeply rooted faith should protect him, for the shaytan is evil and his plot is weak:

“… ever feeble indeed is the plot of shaytan (Satan).” [4:76].

It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “The shaytan comes to some of you and says, ‘Who created such and such? Who created such and such?’ – until he says, ‘Who created your Lord?’ If that happens, then let him seek refuge with Allah and stop thinking about that.”

What do you think the Prophet’s (peace and blessings of Allah be upon him) answer would be to this “difficult” question posed by the accursed enemy?

One should seek refuge with Allah from this waswas (insinuating whisper), and stop thinking about it or getting carried away with it, because the accursed one does not need an answer to this question. He knows that his question is pure fallacy, for it is not befitting that the Creator should have a creator, otherwise He would be another created being.

Rather his aim is to stir up doubts until he gains control over one who dies in such a state, if he can. Al-Hafiz Ibn Hajar (may Allah have mercy on him) said in his commentary on the hadeeth (report) quoted above:

“‘Who created your Lord?’ If that happens, then let him seek refuge with Allah and stop thinking about that” i.e., let him stop getting carried away with that, and turn to Allah in warding it off; he should realize that he (shaytan) wants to corrupt his religious commitment and his reasoning with these whispers, so he should strive to ward them off by thinking of something else.

Al-Khattabi said: The point of this hadeeth is that if the shaytan whispers such thoughts, one should seek refuge with Allah from him and stop debating with the shaytan about it, then this waswas will diminish. There is no end to the shaytan’s whispers, rather every time proof is produced to silence him, he moves on to something else until he finally makes one confused. We seek refuge with Allah from that. … But his saying ‘Who created your Lord?” is contradictory and is a flawed argument, because it is impossible for the Creator to be created.

Al-Teebi said: Rather he enjoined seeking refuge with Allah and distracting oneself with something else; he did not tell us to ponder and look for evidence, because the knowledge that Allah does not need a creator is a basic fact that is not open to debate, and because getting carried away in thinking about that will only make a person more confused. If a person is in such a state, he has no option except to turn to Allah and seek His protection.

The hadeeth also implies criticism of asking too much about that which does not concern one and that which one has no need to ask about. It is also one of the signs of Prophethood, namely his foretelling something that was going to happen and then it happened. End quote.

As the Prophet (peace and blessings of Allah be upon him) enjoined putting an end to such whispers and not indulging in them, then the believer, if he is overwhelmed by any such thing, and if the accursed enemy instills such a thing in his heart, then he will regard this waswas as something serious that has befallen him.

It was narrated that Abu Hurayrah (may Allah be pleased with him) said: Some of the companions of the Prophet (peace and blessings of Allah be upon him) came and asked him: We find in ourselves something that is too awful for any of us to speak of it. He said: “Do you really find that?” They said: Yes. He said: “That is clear faith.” [ Muslim]

Al-Nawawi (may Allah have mercy on him) said: What this means is: The fact that you think of this waswas as something terrible is a clear sign of faith, for if you dare not utter it and you are so afraid of it and of speaking of it, let alone believing it, this is the sign of one who has achieved perfect faith and who is free of doubt

O slave of Allah, the man of dignity who has some standing among people would refrain from lying and would hate lies to be attributed to him. The story of Abu Sufyan with Heraclius concerning this matter is well known, so how about if this noble and dignified man is a believer? For lying is incompatible with faith.

How about if one imagines the Messenger of Allah (peace and blessings of Allah be upon him) telling lies when he is the truthful one? This is an idea that would make the skin crawl and the hair stand on end.

It seems most likely that there are two reasons why the shaytan has gained control over you:

1- You have turned away from focusing on remembrance (dhikr) of the Most Merciful, studying His verses and what it says in His Book of His most beautiful names and sublime attributes, and acknowledging His greatness, majesty, beauty and perfection that are mentioned in His Book and in the sunnah (teachings) of His Prophet (peace and blessings of Allah be upon him).

2- Perhaps it is a punishment from Allah because of the first reason, which is your keeping company with the devils among men, who have been supported by the devils among the jinn and helped by them against you.

Those companions were not necessarily friends of yours who come and go with you, rather that may have been via the internet as idle curiosity may have led you to go to some atheist and anti-religion chat rooms, where one of them stated his specious argument and it settled in your heart and led to the problem that you are now suffering. Allah says (interpretation of the meaning):

“And whosoever turns away blindly from the remembrance of the Most Gracious (Allah) (i.e. this Quran and worship of Allah), We appoint for him shaytan (Satan ‑ devil) to be a Qareen (a companion) to him.

And verily, they (Satans / devils) hinder them from the path (of Allah), but they think that they are guided aright!

Till, when (such a one) comes to Us, he says [to his Qareen (Satan/devil companion)] ‘Would that between me and you were the distance of the two easts (or the east and west) a worst (type of) companion (indeed)!

It will profit you not this Day (O you who turn away from Allah’s remembrance and His worship) as you did wrong, (and) that you will be sharers (you and your Qareen) in the punishment.” [43:36]

Set your heart straight and turn to your Lord, and acknowledge Him as He has told you in His Book. Turn to His Book and read it and ponder it, and keep your tongue busy with remembrance of Him (dhikr), for that will protect you:

“I command you to remember Allah, for the likeness of that is that of a man whose enemy comes after him, until he comes to a strong fortress where he protects himself from him. Similarly, a person cannot protect himself against the shaytan except by remembering Allah.” [Tirmidhi and classed as saheeh/authentic by al-Albani.]

And Allah knows best.

Praise be to Allah.

Wills are of two types:

An obligatory (waajib) will, which is a will which explains what you owe to people who have no proof of what you owe them, such as debts and items entrusted to you for safekeeping. In this case, having a will is obligatory in order for you to discharge your obligations.

A recommended (mustahabb) will, which has to do with giving donations, such as a person’s bequest of one third or less of his wealth to be given after he dies to someone who is not an heir, whether he is a relative or otherwise; or instructions to do some good deeds, such as giving charity to the poor and needy, or other worthy causes. See: Fataawa al-Lajnah ad-Daa’imah (16/264).

A person may leave instructions to his family concerning some matters having to do with his funeral, such as stating who should wash him, who should offer the funeral prayer for him, and so on. He may also leave instructions to them to avoid wailing and other things that are forbidden.

This is indicated by the report narrated by Muslim (121), according to which ‘Amr ibn al-‘Aas (may Allah be pleased with him) said, as he was dying: “If I die, do not let any wailing woman or fire accompany me.”

By the same token, a woman may leave instructions asking her husband to think well of her, and apologizing for some of her actions towards him, and asking him to forgive her. There is no specific wording or format for a will concerning this or similar matters. Rather each person may leave instructions as appropriate to his situation and that of his family, stating any debt or obligation that was owed to him or that he owed to others. He may entrust the written will to whomever he wishes, to open it after he dies.

It is not permissible for you to bequeath anything of your estate to your husband, because he has the prescribed right of inheritance to your estate if you die before him. Allah, may He be glorified and exalted, has ordained that the husband’s share of his wife’s estate if she dies is half of her estate, if she did not have any children.

Allah, may He be glorified and exalted, has allocated to each person who is entitled to a share his rightful share, so no bequest can be made to an heir.

As your parents are both deceased, the rest of the estate, after your husband’s share, must be divided among your siblings, with each male getting twice the share of a female.

No person knows when he will die; how many healthy people have died for no reason, and how many sick people have lived a long time.

What you must do is treat your husband well and live kindly with him, and avoid going to extremes in concealing things and being mysterious, lest that affect the relationship between you and your husband, and undermine the partnership and friendly relations between you, which could to each of you getting used to being withdrawn from the other.

Just as disclosing everything to the husband may lead to conflict and arguments, going to extremes in being mysterious and not talking to one another enough is something that may undermine the relationship between you, as mentioned above, and may even lead to doubt and suspicion.

Adopting a middle path in such matters is something good and praiseworthy.

Our advice to you is not to delay this apology and seeking forgiveness until after you die.

Rather you should do it now, and treat your husband well, and do your utmost to please him, for that is an important means of gaining admittance to Paradise, if Allah wills.

And Allah knows best.

Akinbahm:
What's the ruling on false witnesses cause I'm sure Islam gonna place punishment on them also...

You should teach them. Condemnation won’t rectify their affairs. All the people that the Prophet met in his residence were disbelievers. He wasn’t condemning them. He was patiently teaching them. When they accepted Islaam, they became the companions of the Prophet. Most of the people who condemn others today are not free from evil acts, yet they condemn others.

Most people today want to quickly disparage others without striving to rectify them. That is the problem we are facing now (in the present world). Many people excessively condemn others; is condemnation regarded as knowledge? Many of these people who condemn others are ignoramuses yet they rise up to the occasion to condemn others. That is why it is said that the more you become knowledgeable, the more you become elegant. The more you become ignorant, the more you become extreme. That is why there are people who are bold to say statements like, ‘why haven’t you condemned them to hell?’ and the likes. The more you become ignorant, the more you become extreme, but the more you become knowledgeable, the more you become elegant and (the more you) recognize the effects of your past actions. When you become knowledgeable you will discover that you have passed erroneous verdicts and (hasten to) quickly correct them. It is not self-effacing to make people know that you had formerly misled them. That is why there is need to be calm (when treading the path of knowledge).

The Prophet said, ‘Calmness does not get into anything except that it beautifies it and it is not removed from anything except that the thing becomes destroyed.’ The Jews came to meet the Prophet saying, ‘As-saamu ‘alaykum’ (Death to you), the Prophet responded with, ‘’Alaykum’ (And to you). ‘Aa’ishah said, ‘And to you, May Allaah’s anger and curse meet you’. She said angrily, ‘Didn’t you hear what they said?’ The Prophet replied, ‘Yes, and I answered them.’

There are some of the students learning western education who haughtily greet themselves saying, ‘Saamu ‘alaykum’. What does that mean? The correct greeting is, ‘Assalaamu ‘alaykum’. ‘Saamu ‘alaykum’ is a curse. Therefore, calmness does not get into anything except that it beautifies it and it is not removed from anything except that the thing becomes destroyed. As such, we have a lot to learn from the Prophet (sollaLloohu ‘alayhi wa sallam). People will undoubtedly make mistakes, but we have to talk to them with calmness. In the end, they will agree.

There is a companion known as An-Nu’maan bn Basheer. As for the story regarding how his father Basheer who was a disbeliever accepted Islaam; the Prophet asked him about the number of gods he worships. He said the gods are seven, but six of them exist in the world while the remaining one is in the heavens. The Prophet asked him to mention the one he calls from his gods if he encounters difficulty in his affairs. He replied that he would call the one in heaven. The Prophet placed his hands on Basheer’s chest and convinced him that he should discredit his gods in this world since they can’t take him out of difficulties. This man did not know when he said, ‘I testify that there is none worthy of worship except Allaah and I testify that Muhammad is His Messenger’. If the Prophet had condemned him directly to hell with people like Fir’aun and the likes, will he accept Islaam? Of course, he wouldn’t have accepted Islaam! For this reason, it is upon us to learn Da’awah methodology. It (Da’awah methodology) should not be on the basis of how you wish so that you do not be the means by which people detest Islaam.

A non Muslim came to meet the Prophet (sollaLloohu ‘alayhi wa sallam) that he would accept Islaam if the Prophet gives him all the sheep in his custody. The Prophet asked him to take them. He went with all the sheep and accepted Islaam. When he got to his people with the sheep, he said, ‘Accept Islaam because Muhammad gives alms extensively’. Allaah is great! This is from the reasons why many people accept Islaam.

There is a person who came to meet the Prophet that he would accept anything Islaam brings but he won't leave Zinaa. If the Prophet condemned him immediately, he wouldn’t think of accepting Islaam. When he turned back, the Prophet asked him if he would be pleased seeing his daughter engaging in Zinaa. He said, ‘No’. The Prophet asked him if he would be pleased seeing his mother engaging in Zinaa. He said, ‘No’. The Prophet asked regarding his sisters and aunts. His response was ‘No’. Then the Prophet told him that his partners in Zinaa are some other people’s daughters, mothers, sisters and aunts. He (the person) then declared that he how detests Zinaa. Whatever we fail to achieve with serenity cannot be achieved with violence. For this reason, we have to learn how we can be the means to spreading the message of Islaam. That is it. But this cannot be achieved without knowledge. If you are the type who only knows about violence, you can’t help to achieve tranquility. Annihilation does not require knowledge, but conciliation requires knowledge. It is easy for people to utter nonsensical statements because it requires no research. However, rational discussion requires research so that you do not mislead others

Praise be to Allaah.

The sacred months are Rajab, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram. These are what are referred to in the verse (interpretation of the meaning):

“Verily, the number of months with Allaah is twelve months (in a year), so was it ordained by Allaah on the Day when He created the heavens and the earth; of them four are Sacred (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar). That is the right religion, so wrong not yourselves therein”

[al-Tawbah 9:36]

https://islamqa.info/en/answers/97216/is-hunting-in-the-sacred-months-haraam

There is nothing wrong with hunting in these months; rather the prohibition on hunting is connected to two things:

1 – Ihraam for Hajj or ‘Umrah, because Allaah says (interpretation of the meaning):

“O you who believe! Kill not the game while you are in a state of Ihraam [for Hajj or ‘Umrah (pilgrimage)], and whosoever of you kills it intentionally, the penalty is an offering, brought to the Ka‘bah, of an eatable animal (i.e. sheep, goat, cow) equivalent to the one he killed, as adjudged by two just men among you; or, for expiation, he should feed Masaakeen (poor persons), or its equivalent in Sawm (fasting), that he may taste the heaviness (punishment) of his deed. Allaah has forgiven what is past, but whosoever commits it again, Allaah will take retribution from him. And Allaah is All‑Mighty, All-Able of Retribution”

[al-Maa’idah 5:95]

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

This is Allaah’s prohibition on killing game when in the state of ihraam, and a prohibition on being involved in any activities of this nature. End quote.

Tafseer Ibn Katheer (2/99).

2 – Hunting within the limits of the Sanctuary, which means Makkah and Madeenah, because of the ahaadeeth that were narrated concerning that.

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up on the day of the Conquest and said:

“Allaah sanctified Makkah the day He created the heavens and the earth, so it is sacred by the sanctity decreed by Allaah until the Day of Resurrection. It was not permitted for anyone before me to fight therein and will never be permitted to anyone after me, and it was only permitted to me for part of a day. Its game is not to be disturbed and its thorns are not to be cut.”

Narrated by al-Bukhaari (1284) and Muslim (1353).

The relevant point here is the words of the Prophet (peace and blessings of Allaah be upon him), “Its game is not to be disturbed.” This hadeeth clearly states that it is haraam to disturb the game of Makkah, so it is more appropriate that hunting itself is forbidden.

As for Madeenah, it is proven in al-Saheeh that Abu Hurayrah (may Allaah be pleased with him) used to say: If I saw gazelles grazing in Madeenah I would not disturb them. The Messenger of Allaah (S) said: “The area between its two lava fields is a sanctuary.”

Narrated by al-Bukhaari (1774) and Muslim (1372).

The lava fields are the harrahs or areas of black stone, and Madeenah is between two lava fields, east and west.

As for the sacred months, there is no connection between them and the prohibition on hunting.

And Allaah knows best.

Codec:
jazakumu llahu khairan Abu lukgaf. hope you are the one in ISF

Praise be to Allah.

The accusations made by non-Muslims against Muslims, saying that the man's word is given precedence and that the woman cannot prove that she was raped, and that the man will get away with his action, is not correct.

But one of the basic principles of both sharee‘ah and man-made law, to which attention must be paid, is that the accused is innocent until proven guilty and the claim of the claimant – whether man or woman – cannot be accepted unless there is proof that it is valid. Hence the Prophet (blessings and peace of Allah be upon him) said: “If people were given on the basis of their claims, people would make claims on the blood and property of others. Rather the oath should be sworn by the defendant.”

Narrated by al-Bukhaari, 4277; Muslim, 1711

An-Nawawi (may Allah have mercy on him) said:

This hadeeth represents one of the most important principles of shar‘i rulings: it shows that no person’s word can be accepted merely on the basis of his claim; rather there is a need for evidence or confirmation from the defendant, and if the claimant wants to ask the defendant to swear an oath, he has the right to ask for that. The Prophet (blessings and peace of Allah be upon him) demonstrated the wisdom behind not giving on the basis of a mere claim, because if it were to be given on that basis, then some people would make claims on the blood and wealth of others, and would regard that as permissible, and the defendant would not be able to protect his wealth or blood. As for the claimant, he can protect his wealth and blood by means of proof.

Sharh Muslim, 12/3

If the field were open for every woman to make claims of rape, the prisons would be filled to bursting with the men accused by those women, and they would not be able to prove their innocence. The matter is not so random that any woman’s claim may be taken as being true and certain, otherwise a woman could make a claim against her former lover in order to take revenge on him! Or she could make claims against rich and famous people and blackmail them, or against her father and brothers so as to escape their guardianship and authority. And these are things that would lead to the collapse of society.

Thirdly:

A woman’s claim to have been forced into zina can only be accepted on the basis of proof or strong circumstantial evidence. If there is no such evidence, then the hadd punishment is to be carried out on her as it is carried out on the zaani (the man who committed fornication or adultery).

Ibn ‘Abd al-Barr (may Allah have mercy on him) said:

She is not to be punished if it is proven that he forced her and overpowered her. That may be known from her having screamed and shouted for help.

Al-Istidhkaar, 7/146

Fourthly:

The presence of the man’s semen on the woman does not prove that rape has taken place. That may have happened with her consent, in which case she is as deserving punishment as he is. It may be that she is claiming that he raped her because of an argument between them, so that he will be punished or in order to blackmail him. So this is not proof that the crime of rape has taken place, nor is it proof that the crime of zina has taken place. It is possible that no real intercourse took place, but the semen entered her vagina or she put it there herself. The possibilities are many and according to sharee‘ah, hadd punishments cannot be imposed on the basis of possibilities; rather it must be on the basis of proof. The results of DNA testing may be mistaken, or samples may be switched or the results may be falsified, so they cannot be taken as shar‘i evidence on the basis of which hadd punishments are carried out.

In the answer to question no. 103410 we quoted a statement from the Islamic Fiqh Council of the Muslim World League on the issue of DNA and ways of benefitting from it, in which it said:

Firstly: there is no shar‘i prohibition on relying on DNA in criminal investigations and regarding it as a means of proving evidence in crimes for which there is no hadd punishment or qisaas (retaliatory punishment) prescribed in Islam, because of the report which says, “Ward off hadd punishments by means of doubts (i.e., do not carry out hadd punishments if there is any doubt).” That is so as to achieve justice and security in society; it leads to the criminal getting the punishment he deserves and proving the innocence of the innocent. This is an important aim of sharee‘ah. End quote.

This statement indicates that the hadd punishment may not be applied to the accused if the evidence that is specified in sharee‘ah in order for the crime to be proven is not available. But there may be strong circumstantial evidence to prove the case against the accused.

In this case the judge may punish the accused with a disciplinary punishment (ta‘zeer) as he sees fit. Then the accused (once he is proven guilty by circumstantial evidence) will not escape punishment.

Even if this criminal is saved from punishment in this world, that is not due to a shortcoming in sharee‘ah. It may be because there is not sufficient evidence or it may be because of shortcomings on the part of the judge or because he is not sufficiently qualified … and so on.

Moreover, there is the punishment of the Hereafter that awaits him if he does not repent from his crime or if Allah does not forgive him.

And Allah knows best.

Praise be to Allaah.
Rape is essentially zina (fornication or adultery) and is proven in the same way as zina is proven, which is with four witnesses. The punishment is one hundred lashes if the man was a virgin and stoning if he was previously married.

If rape is committed using the threat of a weapon or if the woman is abducted forcefully from her home, then it becomes a case of haraabah (banditry or terrorising the people), which is proven with two witnesses only. The punishment for it is mentioned in the verse in which Allah says (interpretation of the meaning):

“The recompense of those who wage war against Allah and His Messenger and do mischief in the land is only that they shall be killed or crucified or their hands and their feet be cut off on the opposite sides, or be exiled from the land. That is their disgrace in this world, and a great torment is theirs in the Hereafter”

[al-Maa’idah 5:33].

It should be noted that he becomes subject to this hadd punishment merely by abducting the woman forcefully, regardless of whether he has his way with her or not.

Merely by abducting her he comes under the ruling of “qaati‘ at-tareeq” (lit. bandit); if he commits zina with her (rapes her), that his crime becomes more abhorrent because he has then combined two crimes: zina and haraabah.

Praise be to Allah.

Wealth that is acquired through gambling – which may be called a lottery, lucky draw, and so on – is not acquired through lawful means, so it is not halaal. Allah, may He be glorified and exalted, says (interpretation of the meaning):

“O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful”

[al-Maa’idah 5:90].

This is gambling; anything that is based on probability in any game or any action comes under the heading of gambling. It is not permissible for a Muslim to take this matter lightly. The only wealth that is permissible for him is that which is acquired by halaal means, through buying and selling in permissible ways, or is received as a permissible gift, or through permissible loans, or permissible and halaal wages, and so on. The ways of acquiring halaal wealth are well known in Islamic teachings.

As for gambling in all forms, it is not permissible for a Muslim to engage in that; rather he must avoid earning through such means, through gambling or through selling haraam things such as alcohol, tobacco and the like. That is not permissible; rather the Muslim must avoid it, hoping for that which is with Allah [of reward] and fearing His punishment. Allah, may He be glorified and exalted, says (interpretation of the meaning):

“And whoever fears Allah - He will make for him a way out

And will provide for him from where he does not expect”

[at-Talaaq 65:2-3].

If a person gives up something for the sake of Allah, Allah will compensate him with something better than it as He, may He be glorified and exalted, says (interpretation of the meaning):

“And whoever fears Allah - He will make for him of his matter ease”

[at-Talaaq 65:4].

End quote.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him)

Fataawa Noor ‘ala ad-Darb (3/1483).

Rashduct4luv:
Conversation with Dr Sharofudeen on leaving spaces in rows durring solat

Questioner: May Allah's goodness be upon you, O Sheikh. We want you to explain Allah's law to us concerning observing solat in masjid such that we leave space between ourselves. As it is that the goverment has given us the benefit to return to our mosajid to observe our solawat therein. But with the condition that if we were to observe our solawat in masjid, then we must leave spaces between ourselves. Is this permissible under Allah's law？

Dr Sharof: Those spaces are not permissible under Allah's law as long as we want to observe solat in congregation. This is because the prophet - May the peace and blessing of Allah be upon him - after they (sohaba) established the iqomat, he (the prophet) will tell the sohaba that they should stand firm, and that they should not leave space for shaitan. This is to such an extent that Anas ibn Malik - May Allah be pleased with him - said he noticed that whenever they stand their shoulders always made contact, their feet always made contact. And you know that leaving space is not birthed by sharia'h. it was the advice of medical doctors, which the goverment agreed with, so it is now such that they want to give preponderance to it (medical advice) over the opinion of the religion. So, the scholars said pandemic had struck and struck on earth. This is not the first and it will not be the last. So there are scholars who were alive when those pandemic struck - and they had knowledge - we have never heard that one issued a verdict that they should leave space between themselves so that the pandemic would not spread. It is either we can conduct our religion as specified by our religion or it will not be possible, so everyone should observe his solat individually at home or observe it in congregation with his family, those who he is certain are not infected so that they can make contact (durring solat). There is no problem in this. But as for that kind of solat they establish (leaving spaces between), it is not the kind of solat Islam instruct us to do. Even if it is observed (like that) in Makkah or observed in Madinnah. You know that ... ehnn ... there is a difference between 'you are told to do so' and 'the shareea (law)... the shareea (law)... in the shareea, there is nothing like that' .
Abu Hanifah - May Allah bless him - in his madhhab, he permits that when people are observing solat, their legs may not make contact but there is no where he said the shoulder should also be distanced from each other. So the leg may not touch each other but there is nowhere he said the shoulder should be distanced from each other. And as for the leg that do not touch each other such that there is a gap, since its inception, nobody among us supported them. We do say it is a baseless statement that does not have meaning at all. The prophet said we should not leave space for shaitan, you said we should stand such that there will be space for shaitan. So that statement is not well said at all. So anyone who says today that ... ehn ... they can observe it that way because the fuqaha ―― there is no fuqaha that has ever said that. And for Abu Hanifa, he did not say so.
Hence, when it is not that they will monitor you with police in the masjid or that they have appointed the imam as spy over his congregation, so observe your solat normally as Islam has instructed you, and immediately you make the teslim people should stay at distance from one another. That is it.

Questioner: Jazakhumullahu khaira, sir

Dr Sharof: Wa iyakum

Questioner: Do you give us the permission to share it to people, sir？

Dr Sharof: Share it. You can share it. No problem.

Questioner: Jazakhumullahu khaira sir. May Allah preserve you for us upon goodness sir.

�️ ~ Amuletola.

Summary
"What appears to be the case is that it is permissible to offer prayers in congregation in the mosques with gaps between worshippers in the row for fear of spreading contagion and sickness, and that is better than closing the mosques. Not forming tight rows, in this case, is for a valid reason, and there are similar cases in Islamic teachings with regard to the obligatory parts, conditions and essential parts of the prayer that may be waived when there is a reason to do so, even when they are more important than the issue under discussion here. But it may be noted that this applies in the case when there is no instruction from the appropriate authorities to refrain from praying in congregation in the mosque and to close the mosques temporarily until the pandemic is over, as has happened in many Muslim countries during this coronavirus [Covid-19] pandemic. In that case, it is obligatory to comply with these instructions until the pandemic is over and people are told to resume normal life, in accordance with what is in the public interest."

According to the NSCIA, today is 20th day of Shawwal which means there is only 8 or 9 days left to the end of Shawwal.

"Question

If one of those who are praying behind an imam says one tasleem to the right before the imam, by mistake, does that render his prayer invalid?

Can we marry in the month of Shawwal? Is the month regarded as ill-omen?