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 Islam › Re: Does Women’s Hijab Have To Be Black? by Lukgaf(op): 1:28pm On Nov 23, 2018 |
Thanks for your attention sir. It was the moderator that added it and not me sir dragnet: |
| Islam › Re: Using Vessels Of Gold And Silver For Eating And Drinking. Halaal Or Harom? by Lukgaf(op): 9:39am On Nov 23, 2018 |
Stop saying what you have no knowledge of theapeman4: 1 Like 1 Share |
| Islam › Does Women’s Hijab Have To Be Black? by Lukgaf(op): 8:56am On Nov 23, 2018 |
Praise be to Allaah. The conditions of the hijab of the Muslim woman are: It is not one of these conditions that it should be black. A woman may wear whatever she wants, so long as she does not wear a colour that is only for men , and she does not wear a garment that is an adornment in itself, i.e., decorated and adorned in such a way that it attracts the gaze of men, because of the general meaning of the verse (interpretation of the meaning): “…and not to show off their adornment…” [al-Noor 24:31] This general meaning includes the outer garment, if it is decorated. Abu Dawood (565) narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not prevent the female slaves of Allaah from attending the mosques of Allaah, but let them go out unadorned.” Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 515. It says in ‘Awn al-Ma’bood: “ ‘Unadorned’ means not wearing perfume… they are commanded to go out like this and are forbidden to wear perfume lest they provoke men’s desires with their perfume. That also includes other things which are forbidden because they provoke desire, such as beautiful clothing and visible and expensive adornment.” What a woman must do if she appears before non-mahram men is to avoid clothes that are decorated and adorned, which attract the gaze of men. It says in Fataawa al-Lajnah al-Daa’imah (17/100): It is not permissible for a woman to go out in a decorated garment that attracts people’s gaze, because this is something that tempts men. It also says (17/108): The dress of the Muslim woman need not only be black. It is permissible for her to wear any colour of clothing so long as it covers her ‘awrah, does not resemble men’s clothing, and is not so tight as to show the shape of her limbs or so thin as to show what is beneath it, and does not provoke temptation. And it says (17/109): Wearing black for women is not a must. They may wear other colours that are worn only by women, do not attract attention and do not provoke desire. Many women choose to wear black, not because it is obligatory, but because it is farthest removed from being an adornment. There are reports which indicate that the women of the Sahaabah used to wear black. Abu Dawood (4101) narrated that Umm Salamah said: “When the words ‘and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)’ [al-Noor 24:31 – interpretation of the meaning] were revealed, the women of the Ansaar went out looking as if there were crows on their heads because of their garments.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood. The Standing Committee (17/110) said: This is to be understood as meaning that those clothes were black in colour. And Allaah knows best. https://islamqa.info/en/categories/very-important/6/answers/39570/does-womens-hijab-have-to-be-black 3 Likes
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| Islam › Re: Suggest Threads For Frontpage Here by Lukgaf(m): 8:55am On Nov 23, 2018 |
Ruling On Abiding By The Law Of The Land In Western Countries https://www.nairaland.com/4862662/ruling-abiding-law-land-western Using Vessels Of Gold And Silver For Eating And Drinking. Halaal Or Harom? https://www.nairaland.com/4862648/using-vessels-gold-silver-eating#73225265 Does Women’s Hijab Have To Be Black? https://www.nairaland.com/4862678/does-womens-hijab-black |
| Islam › Ruling On Abiding By The Law Of The Land In Western Countries by Lukgaf(op): 8:49am On Nov 23, 2018 |
Praise be to Allah. With regard to laws promulgated in non-Muslim countries, one of the following three scenarios must apply: 1. The laws are contrary to what Allah has prescribed, such as giving the wife the power of divorce, or not giving the father guardianship over his daughter after she reaches puberty, or giving a daughter the same share of the estate as a son, allowing the drinking of alcohol and zina (sex outside of marriage), and so on. It is not permissible to act upon these laws or approve of them. 2. The laws are in accordance with what is mentioned in Islamic teachings. In this case, one should abide by them, in obedience to Allah and His Messenger. 3. The Islamic texts have not said anything about the laws, but they are in the best interests of people, such as laws having to do with driving and the age at which driving is allowed. These laws must be adhered to, in accordance with the religious texts which enjoin being faithful to contracts and covenants, such as the verse in which Allah, may He be exalted, says (interpretation of the meaning): “O you who believe! Fulfill (your) obligations” [al-Maa’idah 5:1] and the words of the Prophet (blessings and peace of Allah be upon him): “Muslims are bound by their conditions, except a condition that forbids something permissible or permits something forbidden.” Abu ‘Eesa [at-Tirmidhi] said: This is a hasan saheeh hadith. It was classed as saheeh by Shaykh al-Albaani (may Allah have mercy on him) in Saheeh Ibn Maajah (2353). And Allah knows best. Ref: https://islamqa.info/en/answers/176910/ruling-on-abiding-by-the-law-of-the-land-in-western-countries 2 Likes 1 Share |
| Islam › Re: Using Vessels Of Gold And Silver For Eating And Drinking. Halaal Or Harom? by Lukgaf(op): 8:45am On Nov 23, 2018 |
Answer Praise be to Allah. It is not permissible to use vessels of gold and silver for eating and drinking, because of the report narrated by al-Bukhaari (5633) and Muslim (2067) from Hudhayfah, that the Prophet (blessings and peace of Allah be upon him) said: “Do not drink from vessels of gold and silver, and do not wear silk and brocade; they are for them in this world and for you in the hereafter.” And al-Bukhaari (5634) and Muslim (2065) narrated from Umm Salamah, the wife of the Prophet (blessings and peace of Allah be upon him), that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The one who drinks from a vessel of silver is gulping the fire of Hell into his belly.” This includes all kinds of vessels and utensils, such as spoons, cups, plates and so on. So, with regard to any vessel that is used for eating and drinking, it is not permissible for it to be made of gold or silver, or to be plated with those metals. This is a ruling on which there is scholarly consensus. Ibn al-Qattaan (may Allah have mercy on him) said in al-Iqnaa‘ fi Masaa’il al-Ijmaa‘ (1/326): The scholars are unanimously agreed that it is not permissible for a Muslim to eat or drink from vessels of gold and silver. End quote. An-Nawawi (may Allah have mercy on him) said: Our companions said: The ummah is unanimously agreed on the prohibition of eating and drinking, or making other uses, of vessels of gold and silver, except what was narrated from Daawood (i.e., that drinking from them is prohibited, but not eating), and the former view of ash-Shaafa‘i. And because if drinking (from such vessels) is forbidden, then it is more appropriate that the prohibition also apply to eating… … Our companions and other scholars said: The prohibition on using vessels of gold and silver applies equally to both men and women, and there is no difference of opinion concerning this, because of the general meaning of the hadith and the inclusive nature of the reason for which they are forbidden. The differentiation between men and women only applies to using these metals for jewellery, because of the purpose for which women wear jewellery, which is to adorn and beautify themselves for their husbands. End quote from al-Majmoo‘ (1/248). Ibn Qudaamah (may Allah have mercy on him) said: There is no difference of opinion among our companions concerning the fact that using vessels of gold and silver is haraam. This is the view of Abu Haneefah, Maalik and ash-Shaafa‘i, and I do not know of any difference of opinion concerning that. End quote from al-Mughni (1/55). Secondly: An exception to that ruling is made if a permissible vessel, made of wood or iron, is broken; it is permissible to mend the break with a small amount of silver, because of the report narrated by al-Bukhaari (3109) from Anas ibn Maalik (may Allah be pleased with him), that when the cup of the Prophet (blessings and peace of Allah be upon him) got cracked, he fixed it with a silver wire. Ibn Qudaamah (may Allah be pleased with him) said: Patching with silver is permissible subject to three conditions: firstly, that it be a small amount; secondly that it should be of silver, for gold is not permissible, and a small or large amount of it is haraam… the third condition is that it should be done for a reason, meaning that the person makes it for a purpose, such as filling a crack in a vessel, even if some other metal could be used for the same purpose. Among the scholars who granted a concession with regard to patching with silver were: Sa‘eed ibn Jubayr, Maysarah, Zaadhaan, Taawoos, ash-Shaafa‘i, Abu Thawr, Ibn al-Mundhir, ashaab ar-ra’y, and Ishaaq. End quote from al-Mughni (9/174). Thirdly: There was a difference of opinion among the fuqahaa’ regarding the use of vessels of gold and silver for purposes other than eating or drinking, such as incense burners, kohl sticks, knives and so on. The majority of the four madhhabs are of the view that this is haraam. With regard to (using vessels of gold and silver) for eating and drinking, there is no difference of scholarly opinion concerning that, and the prohibition applies equally to women and men, as quoted above from an-Nawawi (may Allah have mercy on him). Fourthly: There is nothing wrong with using kitchen utensils made of steel, copper, wood, glass or other materials, apart from gold and silver, based on what we have explained above. 3 Likes |
| Islam › Using Vessels Of Gold And Silver For Eating And Drinking. Halaal Or Harom? by Lukgaf(op): 8:41am On Nov 23, 2018 |
Source: https://islamqa.info/en/answers/267647/scholarly-consensus-that-it-is-haraam-to-use-vessels-of-gold-and-silver-for-eating-and-drinking Question I have questions specifically for our noble shaykh saleh munajjid (may allah preserve him) about his book \"forbidden\" in the english print, specifically the chapter: using silver and gold containers / vessels / utensils and eating and drinking out of them: 1) what kitchen utensils are permissible to use? 2) are stainless steel utensils permissible? 3) are there any other scholars, besides you, o noble shaykh, who have agreed with you have said. (this was a question from friends of mine who read the chapter with me) 4) does the threat count towards women as well? 5) can i take pictures of pages from your book and send it to my friend & and family? and photocopy / print some of your pages? 6) if someone questions your authority and i tell them you are the chief director of islam.qa is this ok with you? 7) i have told some of my friends that you were shaykh ibn baaz\'s student without your consent and without any knowledge if you were even his student. can you please, o noble shaykh forgive me for this, as well as asking you many questions? Lesson from his question: student of knowledge, when asking scholars question, should ask with respect and Adab. A responsible and cool-headed students are known through their questions. Let us learn from this questionner 3 Likes 1 Share |
| Islam › Re: Q&A: What To Do In An Islamic Manner Should Your Employer Owe You Salaries by Lukgaf(op): 10:18am On Nov 16, 2018 |
My Muslim brethren. We should just leave those guys who are trying to get fame by posting what they have no knowledge of. Remember, Allah has told us about them in the Holy book... What we are seeing from their comments now are confirmation of the word of Allah which is nothing but truth. Wasalam Alaekum 3 Likes |
| Islam › Re: Response To Those Who Regard Some Innovated Matters As Good, Such As Mawlid by Lukgaf(op): 7:25am On Nov 16, 2018 |
Thirdly: With regard to what this person attributed to Ibn Katheer (may Allah have mercy on him), saying that he permitted celebration of the Prophet’s birthday, let him tell us where Ibn Katheer (may Allah have mercy on him) said that, because we have not come across any such words from Ibn Katheer (may Allah have mercy on him). We think that Ibn Katheer is above supporting or promoting this innovation. And Allah knows best. Ref: https://islamqa.info/en/answers/128530/response-to-those-who-regard-some-innovated-matters-as-good-such-as-celebrating-the-prophets-birthday-mawlid 3 Likes 1 Share |
| Islam › Re: Response To Those Who Regard Some Innovated Matters As Good, Such As Mawlid by Lukgaf(op): 7:25am On Nov 16, 2018 |
Al-Haafiz Ibn Hajar al-‘Asqallaani (may Allah have mercy on him) said: Innovation in the shar‘i sense is blameworthy, unlike innovation in the linguistic sense. Anything that is newly introduced without precedent may be called an innovation, whether it is praiseworthy or blameworthy. End quote. Fath al-Baari, 13/253 He also said: With regard to innovations (bida‘, pl. of bid‘ah), this word refers to everything for which there is no precedent. In linguistic terms it includes both praiseworthy and blameworthy matters, but among the scholars of Islam it usually refers to that which is blameworthy. If the word is applied to something that is praiseworthy, then it is to be understood according to its linguistic meaning. End quote. Fath al-Baari, 13/340 In his commentary on hadeeth no. 7277, in his book al-I‘tisaam bi’l-Kitaab wa’-Sunnah, Chapter 2, from Saheeh al-Bukhaari, Shaykh ‘Abd ar-Rahmaan al-Barraak (may Allah preserve him) said: This classification if innovations is correct from the linguistic point of view. But from the shar‘i point of view, all innovations are misguidance, as the Prophet (blessings and peace of Allah be upon him) said: “The worst of matters are those which are newly introduced, and every innovation is a going astray.” In the light of this general meaning, it is not acceptable to say that among innovations there are those that are obligatory or recommended or permissible. Rather innovations in religion are either prohibited or disliked. Among those which are disliked but may be described as a permissible innovation is singling out Fajr and ‘Asr prayers for shaking hands after the prayer. End quote. What should be understood and adhered to is that we should pay attention to the availability of means and absence of impediments to doing something at the time of the Prophet (blessings and peace of Allah be upon him) and his noble Companions. The birthday of the Prophet (blessings and peace of Allah be upon him) was known to his Companions and their love for him was great; they could have taken the day of his birth as a festival to be celebrated and there was nothing to prevent them from doing that. But because the Prophet (blessings and peace of Allah be upon him) and his Companions did nothing of the sort, it is known that this is not prescribed; if it were prescribed, they would have been the first of people to do that. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: With regard to what some people have introduced, either in imitation of the Christian celebration of the birth of ‘Eesa (Jesus – peace be upon him) or out of love for the Prophet (blessings and peace of Allah be upon him) and to show respect for him – may Allah reward them for this love and effort, but not for this innovation – of taking the birthday of the Prophet (blessings and peace of Allah be upon him) as a festival, despite the difference of scholarly opinions concerning the date of his birth, this is something that the early generations did not do, despite the fact that the same reason for doing it (i.e., love for the Prophet (blessing and peace of Allah be upon him) was present and there no impediment to doing so. If this was something that was purely good or mostly good, the early generations (may Allah be pleased with them) would have been more likely to do it than others, because they had greater love for the Messenger of Allah (blessings and peace of Allah be upon him) and greater respect for him than us, and they were more eager to do good. Rather the best way to show love and respect for him is by following him and obeying him, heeding his commands, reviving his Sunnah both inwardly and outwardly, propagating the message with which he was sent and striving hard to do that, in one’s heart and by one’s actions and words. This is the way of the earliest generations, the Muhaajireen and Ansaar and those who followed them in truth. End quote. Iqtida’ as-Siraat, p. 294, 295 These wise words highlight the fact that love of the Prophet (blessings and peace of Allah be upon him) should be expressed by following his Sunnah, by teaching it and propagating it among the people, and by defending it. This is the way of the Sahaabah (may Allah be pleased with them). As for the later generations, they deceived themselves and were deceived by the Shaytaan with these celebrations. They thought that by doing that they were expressing their love for the Prophet (blessings and peace of Allah be upon him). As for reviving his Sunnah, following it, calling people to it, teaching it to people and defending it, they are far away from that. 1 Like |
| Islam › Re: Response To Those Who Regard Some Innovated Matters As Good, Such As Mawlid by Lukgaf(op): 7:24am On Nov 16, 2018 |
Al-‘Izz ibn ‘Abd as-Salaam (may Allah have mercy on him) gave a likeness of obligatory innovation according to his classification and said: There are several examples of obligatory innovations: 1.Studying ‘ilm an-nahw (Arabic grammar) by means of which the words of Allah and of His Messenger (blessings and peace of Allah be upon him) may be understood. That is obligatory because learning sharee‘ah is obligatory, and it cannot be learned without knowledge of that (Arabic grammar). That without which an obligatory duty cannot be done is also obligatory. 2.Learning the meaning of obscure vocabulary in the Qur’an and Sunnah. 3.Developing usool al-fiqh (principles of Islamic jurisprudence) 4.Discussing al-jarh wa’t-ta‘deel (evaluation of hadeeth narrators) in order to distinguish the sound from the unsound. The basic principles of sharee‘ah indicate that preserving sharee‘ah (the teachings of Islam) is a communal obligation with regard to that which is more needed by the individual, and preserving sharee‘ah cannot be achieved except by means of what we have mentioned. End quote. Qawaa ‘id al-Ahkaam fi Masaalih al-Anaam, 2/173 Ash-Shaatibi also refuted him by saying: With regard to what ‘Izz ad-Deen said: the response to it is similar to what was stated above. With regard to the examples of that which is obligatory on the basis that what is obligatory cannot be attained except by means of that – as he says – it is not essential that it should have been done by the salaf (early generations) or that there should be a specific principle in sharee‘ah, because it comes under the heading of al-masaalih al-mursalah (consideration of public interest), not innovation. End quote. Al-I‘tisaam, p. 157, 158 To sum up this response: these fields of knowledge cannot be described as a blameworthy shar‘i innovation, because they are supported by the general texts and the general principles of sharee‘ah, which enjoin preservation of the religion and of the Sunnah, and sound transmission of the shar‘i sciences and texts of sharee‘ah (the Qur’an and Sunnah). It may be said that regarding these sciences as an innovation is in the linguistic sense, not in the shar‘i sense. Innovations in the shar‘i sense are all blameworthy; as for innovations in the linguistic sense, some of them are praiseworthy and some of them are blameworthy. |
| Islam › Re: Response To Those Who Regard Some Innovated Matters As Good, Such As Mawlid by Lukgaf(op): 7:24am On Nov 16, 2018 |
With regard to describing some innovations as disliked (makrooh) and prohibited (haraam), this is correct, on the grounds that they are innovations, and not for any other reason. If there is evidence to indicate that something is not allowed or is disliked, that does not prove that it is an innovation, because there is the possibility that it may be a sin, such as murder, stealing, drinking alcohol, and so on. There is no innovation in which it can be imagined that this classification applies at all, except in the case of what is disliked and prohibited, according to this argument. What was narrated by al-Qarraafi from his companions about consensus on denunciation of innovations is correct, but his classification thereof is not correct. It is very strange that he narrated that there was consensus at the time when he was producing a counter-argument on this issue, which would imply that there was no consensus. It is as if he was only following his shaykh – i.e., Ibn ‘Abd as-Salaam – with regard to this classification, without examining it. Then he mentioned the reason that al-‘Izz ibn ‘Abd as-Salaam (may Allah have mercy on him) gave for this classification and that he called the concept of al-masaalih al-mursalah (consideration of public interest) an innovation, then he said: As for al-Qarraafi, he has no excuse for transmitting that classification in a way other than his shaykh intended and other than the people intended, because he differed from everyone else with regard to that classification, so he went against consensus. End quote. Al-I‘tisaam, p. 152, 153. We advise you to refer to the book, because the author responded at length and did a good job, may Allah have mercy on him. |
| Islam › Re: Response To Those Who Regard Some Innovated Matters As Good, Such As Mawlid by Lukgaf(op): 7:23am On Nov 16, 2018 |
Secondly: With regard to what is mentioned in the question about what is said by those who celebrate the Prophet’s birthday: if anyone tells you that everything we do must have been done at the time of the Prophet (blessings and peace of Allah be upon him) or at the time of the Sahaabah or Taabi‘een, this indicates that they have no knowledge of what is meant by innovation (bid‘ah) and what the Messenger (blessings and peace of Allah be upon him) warned us against in many hadeeths. The innovation that we were warned against is that which is done as an act of worship to bring one closer to Allah, may He be exalted, (that was not done by the Prophet (blessings and peace of Allah be upon him) or prescribed in Islam). This is the guideline concerning the definition of innovation. It is not permissible to seek to draw closer to Allah by doing an act of worship that was not prescribed for us by the Messenger of Allah (blessings and peace of Allah be upon him). This is what we understand from the Prophet’'s prohibition on innovation. Innovation or bid‘ah means seeking to draw closer to Allah, may He be exalted, by means of that which He has not prescribed. Hence Hudhayfah (may Allah be pleased with him) said: “Any act of worship that was not done by the Companions of the Messenger of Allah (blessings and peace of Allah be upon him), do not seek to worship Allah thereby.” Concerning such matters, Imam Maalik (may Allah have mercy on him) said: “That which was not part of the religion at that time cannot be part of the religion today.” In other words, that which was not part of the religion at the time of the Prophet (blessings and peace of Allah be upon him) and he did not seek to draw close to Allah by means of it, cannot be part of the religion after that. Moreover, this example that is mentioned by the questioner, which is the science of al-jarh wa’t-ta‘deel (evaluation of hadeeth narrators), and his argument that it is an innovation that is not blameworthy, is an opinion upheld by those who divide innovation into good innovation and bad innovation; then they go further than that and divide innovations into the five classifications of rulings (obligatory (waajib), recommended (mustahabb), permissible (mubaah), prohibited (haraam) and disliked (makrooh)). This classification was mentioned by al-‘Izz ibn ‘Abd as-Salaam (may Allah have mercy on him); he was followed in that by his student al-Qarraafi. Ash-Shaatibi responded to al-Qarraafi’s approval of this classification by stating: This classification is something that has been made up and there is no evidence for it in sharee‘ah. Rather it is self-contradictory, because part of the definition of innovation is that there is no evidence for it in sharee‘ah, whether in the texts of sharee‘ah or in the basic principles. If there was something in sharee‘ah to indicate that something is obligatory or recommended or permissible, then in that case it would not be an innovation and the action would be included under the general heading of actions that are enjoined or are optional. So referring to these things as bid‘ah then stating that the evidence may indicate whether they are obligatory or recommended or permissible means that one is contradicting oneself. 1 Like |
| Islam › Response To Those Who Regard Some Innovated Matters As Good, Such As Mawlid by Lukgaf(op): 7:23am On Nov 16, 2018 |
Praise be to Allaah. Firstly: It should be noted first of all that the scholars differ concerning the exact date of the birth of the Prophet (blessings and peace of Allah be upon him), and there are several opinions. Ibn ‘Abd al-Barr (may Allah have mercy on him) thinks that he (blessings and peace of Allah be upon him) was born on the second of Rabee‘ al-Awwal; Ibn Hazm (may Allah have mercy on him) thinks it most likely that he was born on the eighth. It was also said that he was born on the tenth, as was the view of Abu Ja‘far al-Baaqir. And it was said that he was born on the twelfth, as is the view of Ibn Ishaaq. It was also said that he was born in the month of Ramadan, as was narrated by Ibn ‘Abd al-Barr from az-Zubayr ibn Bakkaar. See: as-Seerah an-Nabawiyyah by Ibn Katheer, p. 199,200 This difference of opinion among the scholars is sufficient for us to realise that those who loved the Prophet (blessings and peace of Allah be upon him) among the early generations of this ummah were not certain about the date of his birth, let alone celebrating it. Several centuries passed during which the Muslims did not celebrate his birthday, until it was introduced by the Faatimids. Shaykh ‘Ali al-Mahfooz (may Allah have mercy on him) said: The first ones to introduce (celebration of the Mawlid) in Cairo were the Faatimid caliphs in the fourth century AH. They introduced the celebration of six birthdays: the Prophet’s birthday, the birthday of Imam ‘Ali (may Allah be pleased with him), the birthday of Faatimah az-Zahra’ (may Allah be pleased with her), the birthdays of al-Hasan and al-Husayn (may Allah be pleased with them), and the birthday of the current caliph. These celebrations continued to be observed until they were abolished by al-Afdal, the commander of the army. Then they were restored during the caliphate of al-Aamir bi-Ahkaam Allah in 524 AH, after the people had almost forgotten about them. The first one to introduce celebration of the Prophet’s birthday in the city of Irbil was al-Malik al-Muzaffar Abu Sa‘eed in the seventh century. And the people beganto go too far in celebration of the Prophet’s birthday and introduced everything they themselves desired and everything prompted by the devils among mankind and the jinn. End quote. Al-Ibdaa‘ fi Madaar al-Ibtidaa‘, p. 251 5 Likes 1 Share |
| Islam › Re: Suggest Threads For Frontpage Here by Lukgaf(m): 7:18am On Nov 16, 2018 |
Q&A: What To Do In An Islamic Manner Should Your Employer Owe You Salaries - Islam for Muslims - Nairaland https://www.nairaland.com/4848653/q-what-islamic-manner-should Response To Those Who Regard Some Innovated Matters As Good, Such As Mawlid https://www.nairaland.com/4848669/response-those-regard-some-innovated#73013069 |
| Islam › Q&A: What To Do In An Islamic Manner Should Your Employer Owe You Salaries by Lukgaf(op): 7:17am On Nov 16, 2018 |
Question I work for a company that has not given me my salary for two months – September and October. When I spoke to the owner of the company, he said: When we make a sale I will give you your salary, but if you do not achieve any sales, you will not get anything. I am married and have financial commitments and debts that have broken my back and my heart. Answer: Praise be to Allah. Firstly: What is required of the business owner is to fear Allah, may He be exalted, with regard to his employees, and to pay them their salaries without deducting anything or delaying it. This is the requirement of the contract between him and them. We should also point out that if this refusal to pay the salaries is – indeed – because the company is unable to pay the salaries due to a lack of funds, then the company is excused, because Allah, may He be exalted, says (interpretation of the meaning): “And if someone is in hardship, then [let there be] postponement until [a time of] ease. But if you give [from your right as] charity, then it is better for you, if you only knew” [al-Baqarah 2:280]. But if the owner of the company is being heedless or taking too long to pay, then he is doing wrong, because the Prophet (blessings and peace of Allah be upon him) said: “For a rich man to delay payment is wrongdoing.” Narrated by al-Bukhaari (2400) and Muslim (1564). What is meant by delaying payment here is delaying payment of what is due with no excuse. This hadith indicates that if the delay in payment is on the part of a rich man, then this is wrongdoing and is haraam; if it is on the part of one who is poor and unable to pay, then it is not wrongdoing and it is not haraam. Sharh Muslim by an-Nawawi. Secondly: With regard to your situation, if the company owners are deliberately taking too long to pay, and it is not because they are unable to pay, then you have a number of possible solutions, including the following: 1. You can advise the company owner, using gentle and soft words, in the hope that Allah may soften his heart and guide him to give people their rights. If the company owner is accept for his employees to be heedless and neglectful in their work, then he should treat the people as he would like them to treat him, so he should not wrong them or be careless about giving them their dues. 2. You can bear this mistreatment with patience until Allah makes things easy for you and you are able to take your rights in full. 3. You can refer your case to the shari‘ah court or to the work tribunal so they can help you to get your dues in full. 4. You can submit your resignation to this company, and look for another job. 5. Over and above all of that, you should call upon Allah, may He be exalted, and ask Him to make things easy for you, and to guide the company owner and soften his heart. And Allah is the source of strength. Ref: https://islamqa.info/en/answers/95294/his-company-is-late-in-giving-him-his-salary-what-should-he-do 3 Likes |
| Islam › Re: Islam Vs Feminism: Equity or Equality? by Lukgaf(op): 10:03am On Nov 09, 2018 |
| Islam › Re: Islam Vs Feminism: Equity or Equality? by Lukgaf(op): 9:58am On Nov 09, 2018 |
LDaVinci: |
| Islam › Re: Suggest Threads For Frontpage Here by Lukgaf(m): 7:43am On Nov 09, 2018 |
Islam: Protest And Labour Strike https://www.nairaland.com/4835565/islam-protest-labour-strike#72808980 |
| Islam › Re: Islam: Protest And Labour Strike by Lukgaf(op): 7:41am On Nov 09, 2018 |
Conclusion: My brothers and sisters, Strike and Protest are ways instituted by the democratic system in which the people have absolute domination and it is politically, socially and professionally right and not Islamically. Nevertheless, Islam allow peaceful way of getting benefits like dialogue, writings etc. but in a state where the only language understand by its government is violent acts, then, Muslims should not forget their religion teachings… Ibn Mass`ûd (rodiyallahu ‘anih) reported that the Prophet salallahu ‘alayhi wasalam said: "Soon you will see others given preference over you, and there will be things which you will deny" the Companions of the Prophet salallahu ‘alayhi wasalam asked:" O Allah's Apostle! What do you order us to do?" He said: "To give the rights that are on you and to ask Allah for your rights". Bukhari 3603. This is the sunnah! Beware of those who doesn’t mind turning white to black, just to defend their sect or society. It was narrated from Abu Hurairah that the Messenger of Allah (peace and blessings of Allaah be upon him ) said: *“There will come to the people years of TREACHERY, when the liar will be regarded as honest, and the honest man will be regarded as a liar; the traitor will be regarded as faithful, and the faithful man will be regarded as a traitor; and the Ruwaibidah will decide matters.’ It was said: ‘Who are the Ruwaibidah?’ He said: ‘Vile and base men who control the affairs of the people.’” Ibn Majah 4036 We will revive the Sunnah, in Shaa Allah, and reject their tradition and civilization that permit protest to the extent of going topless in the name of protest. I hope this little knowledge of mine will benefit seekers of knowledge like me. May Allah forgive me and you. 1 Like |
| Islam › Re: Islam: Protest And Labour Strike by Lukgaf(op): 7:41am On Nov 09, 2018 |
The Caliph, al-Ma`moon killed everyone from amongst the Scholars who did not speak of the creation of the Quran. He killed a group of Scholars and the people were forced to say this false statement. We have never heard from Imam Ahmad (d.241H), nor from other than him from the Scholars, that anyone from amongst them ever staged a sit-in within any mosque (or demonstrations and protest)…” Shaykh Muhammad bin Abdul-Wahhaab Al-’Aqeel advised the brothers in Libya and the Muslims all over the world regarding the recent situation in Egypt over Mubarak (the now retiered leader of Egypt) his advice was ‘to stay away from these protests and demonstrations, spilling the blood of the Muslims, etc and says that all of these are Haraam (prohibited).’ Shaykh ‘Abdul-Qaadir bin Muhammad Al-Junaid advices protesters and demonstrators “Indeed these protests, demonstrations, marches, sit-ins, and insurgencies that you are active in to remove your leader and topple his government or objections to some of his decisions, moves, and actions are not worthy enough for you to go out against him, and to march about it, and to be amongst the masses of people, and organize a way to call to it or support and be proponents to it.” Then he explains how demonstrations are haram because they involve coping the kuffaar in their harm actions. He said “…they are the disbelievers from the Jews, Christians, Communists, Buddhists, and those who are upon the way of the Baathists , Socialists, Marxists, Secularists, Liberalists, and other than them…the recent history of revolutions, demonstrations, protests, sit-ins, marches in the street in their countries are hardly unnoticed or hidden from the reasonable, insightful intellectual, as it is said (by them (the kuffaar): Freedom is a sufficient sign… So beware O believer in Allah and His Messenger that you will take the path of these two groups (the Khawarij and the kuffaar), and that you imitate their actions, and make them your examples and guides for you will lose not win, and you will spread corruption not rectification, you will cause disarray and not guidance, you will deviate and not guide. It’s affirmed from the most merciful of the creation to you and the most sincere one to you, and he is the Prophet that he said to you and to the believers, warning, repulsing, and disliking, ‘Whoever imitates a people then he is from them.’ Abu Dawood, 3512; classed as saheeh by al-Albaani.” (Ibn Taymiyyah said about this hadeeth, “This at the very least indicates that it is haraam to imitate them (the kuffaar), although the apparent meaning is that the one who imitates them is a kaafir (disbeliever). Iqtidaa al-Siraat al-Mustaqeem, 1/237. Also he said, “Imitating them in outward matters leads to imitating them in attitude and actions, hence we are forbidden to imitate the kuffaar…as it says in the marfu hadeeth: ‘Whoever imitates a people is one of them.’” Majmoo al-Fataawa of Ibn Taymiyyah, 22/154.) Shaykh ‘Abdul-Qaadir bin Muhammad Al-Junaid words on demonstrations and protest being from the kuffaar are explained by the words of Shaykh Muhammad Naasiruddeen Al-Albaanee. “Going out for these demonstrations and protests with signs showing displeasure and rejection of some of the decisions or some of the laws, this system is with the ruling upon those who say: The rule is for the people, or from the people by the people (the kuffaar who support democracy). He made this clear when he said, “They have taken it (demonstrations and protest) completely from the culture of the westerners and their system of govern.” On this point Shaykh Saaleh bin Fawzaan Al-Fawzaan said, “And demonstrations are not from the actions of the Muslims (because they are the actions of the kuffaar), and the Muslims have never known it before.” Shaykh Uthmaan As-Saalimee said “Allaahul Musta’aan, with it is Tawheed (monotheism) and the greatness of trusting in Allah, and the people became… ignorant of the likes of these meanings (trusting in Allah), they started to look at their leaders only: “What should we give them if they fall short?” They (referring to the people of Egypt in their recent protest) went out to the streets protesting. Some of them were looting from others. Some of them rob each other. Importantly, it’s a great evil (protesting and demonstrations).” So we do not support the demonstrations and protests and whatever resembles that. We do not support under any circumstances, and rectification is possible without such things. However, there is no escape from the fact that there are hidden matters, inward or outward that are trying to spread these affairs.” |
| Islam › Re: Islam: Protest And Labour Strike by Lukgaf(op): 7:40am On Nov 09, 2018 |
(C) Reliable Fatwa from Scholars on protest Shaykh Muhammad Amaan bin Alee Al-Jaamee said in his explanation of Usool ath-Thalaatha, “Jihad is a righteous action, the pinnacle of Islaam. The meaning of it (jihad) is not hollow slogans and demonstrations and declarations, no! Jihaad in the path of Allaah is private, go if there is Jihaad, fight and you are quiet, no one knows that except Allaah.” Shaykh Abdul-Muhsin Al-’Abbaad Aal-Badr said “No doubt that (demonstrations) is from the ways of rebellion, rather it is from rebellion, no doubt (rebelling against the Muslim leader is haram whether he is good or bad)!” Shaykh Abdus-Salaam bin Burjiss Aal Abdul-Kareem said regarding the corruption of rebellion: “The one who thinks about what is the result of the religious and worldly punishments in the streets from those who split the Jamaah (community) and rebels against their leader, he will realize the corruption with this rebellion is immense and its effects are harmful regardless of the intent of the rebellion.” Shaykh al-Islam Ibn Taymiyya said a magnificent statement on the topic of rebellion and rebelling against the Muslim ruler: ‘And perhaps the group that rebelled against the leader do not know that in their rebellion is a great corruption and it is greater than the corruption that they wanted to remove’. Indeed splitting the Jamaah and rebelling against the leader has with it: 1. Replacing the security with fear 2. Replacing satisfaction with hunger 3. The shedding of blood 4. Indecent Attacks 5. Looting wealth 6. Cutting off the paths 7. The spreading (increase) of fools (and foolishness) 8. Spreading of ignorance, and increasing the ignorance 9. Reducing knowledge, and making its people strangers 10. Weakening of the religion, and making it strange 1 Like |
| Islam › Re: Islam: Protest And Labour Strike by Lukgaf(op): 7:39am On Nov 09, 2018 |
Shaykh Abdul-Muhsin Al-’Abbaad Aal-Badr on 12th of Rabee’ al Awwal, 1432H (15th of February 2011): “…demonstrations bring harm to the country where you find demonstrations. Because the demonstrations, I say the smallest thing with it is the cutting of the paths, and causing harm for the people, and it may be that these demonstrations give way to other demonstrations which oppose it so then the killing occurs and the corruption occurs and matters like these. The obligation is to distancing oneself from it generally.” Also on the 11th of Rabee’ al Awwal, 1432H corresponding to 14th of February, 2011 the shaykh (Abdul-Muhsin Al-’Abbaad Aal-Badr) said: “I do not know anything that proves that these demonstrations are legislated (the shaykh is referring to the demonstrations in Libya). We do not know the basis in the religion that proves these (demonstrations and protests) matters. Rather these matters are newly invented (demonstrations are bidah (innovation)), that the people invented and that they have imported from their enemies in the Western and Eastern countries (imitating the kuffaar which is haram). Meaning, it does not have a basis in the religion. We do not know of anything that proves its permissibility in the legislation. So the people should tread the legislated paths that have been legislated for them and abandon the things that do not have a basis and that cause harm, corruption, killing, and cutting off (paths). If the only harm of it was cutting the paths of the people then that would be sufficient in clarification of its evil and that it’s not for anyone to partake in things like that.” Shaykh Saalih al-Fawzaan said in Majmoo’ Fataawa wa Rasa’il – Volume Two, Number 141, 143, and 146, “Our religion is not a religion of chaos. Our religion is a religion of discipline, and a religion of order, and calm, and tranquillity. And demonstrations are not from the actions of the Muslims and it is not something the Muslims are familiar with. And the religion of Islam is a religion of calm, and a religion of mercy, and a religion of discipline; not chaos, and not disorder, and not (a religion) of inciting trials (fitnah). And this is the religion of Islam. And rights are earned by asking for them in the manner legislated by the Shariah and through ways legislated by the Shariah. And demonstrations cause bloodshed and cause the ruination of wealth (of the Muslims). And these matters are not permissible.” A person asked “What is the ruling pertaining to demonstrations, and are they considered to be from jihad in the path of Allah?” Shaykh Saalih ibn Fawzaan. So he replied: “There is no benefit in demonstrations. Rather they are confusion. They are from confusion, disorder. And what harm will be done to the enemy if the people demonstrate a street amongst the streets and raise their tongues?! Rather, this is from the matters on account of which the enemy actually rejoices… Islam is a religion of sanctity, and religion of tranquillity, a religion based upon knowledge, it is not a religion of confusion and noise. It is a religion that aims to bring about tranquillity and sanctity, alongside the working of beneficial and praiseworthy deeds… So it us upon the Muslims to traverse upon the manhaj of Islam in the likes o,f these affairs and other than them. Islam did not come with demonstrations and clangour, and raising of the voices, or destruction of the state properties, or transgression. All of this is not from Islam, it does not benefit, rather this harms the Muslims. Shaykh Ibn Baz (D. 1420h) said Concerning Protests and Demonstration: “I do not view the rallies and demonstrations done by women and men to be from the treatment. However, I do see that they are from amongst the causes of fitan and from amongst the causes of evil and from amongst the causes of transgression upon some people and to have enmity towards some people without due right.” Rather, the Shariah means consist of writing letter, advice and calling to goodness by Shariah legislated means that the people of knowledge have explained. And the Companions of the Messenger of Allah and their followers in goodness have all explained these means to be writing letters and speaking along with (A word is unclear) and with the leader and calling him and advising him and writing to him, without publicizing the affair upon the pulpits that he did such and such and such and such emanated from him. And Allah is the One from whom aid is sought.” Shaykh Ibnul Uthaymeen said Concerning Protests and Demonstration: “As for competing in protests and staging public demonstrations, then this is in opposition to the guidance of the Salaf. Indeed, now you know that these affairs have no connection to the Shariah, nor any connection to rectification. It is nothing except harm… 1 Like |
| Islam › Re: Islam: Protest And Labour Strike by Lukgaf(op): 7:39am On Nov 09, 2018 |
(ii) An action that is not Islamic by origin, its process and outcome cannot be Islamized. Strike and Protest cannot be free of at least one of the following forbidden in our society; - Imitating the kuffaar; - Free mingling between opposite sexes; - Destroying the properties of innocent people or government; - Brings about more harm than good e.g. violence between Armed forces and protesters that do result to killing and harming, and disrupting business activities; Resulting to death of many innocent patients, and incommoding helpless students to achieve their plans. - Cooperating upon sin and misguidance and thereby compromising or neglecting the sunnah; - Wasting time and money; - Inconveniencing others; blocking the road or depriving people their right to transact, acquire knowledge or denying them access to health facilities in the case of emergency; Resulting to death of many innocent poor patients, and incommoding hapless students on their plans for education. - Chanting silly slogans that are sometime haram. While some Muslims will be raising their voices saying “Allahu Akbar” in the name of Jihad (Abu Musa Al Asa’ri (rodiyallahu ‘anih) reported that we are with the Prophet salallahu ‘alayhi wasalam and when we approached a valley, we use to raise our voice saying ‘Lailaaha illa Allah’, and ‘Allahu Akbar’, so the Prophet salallahu ‘alayhi wasalam told us: “O people, take it easy(i.e. lower your voices), indeed you are not calling upon a deaf or a distant one. But One Who is with you, He is Hearer and, Ever Near” - Muslim; - Missing the five prayers sometimes as there may be no space to pray; - Hostility towards some people just because they did not join the strike, attend the demonstration or are against it; - Indecent dresses; - Holding up pictures or effigies of people; - Using slanderous and insulting words that are not permitted in shariah; - Cursing, slandering, backbiting and exposing the sins of our Muslim brother you are protesting against; - Using musical instruments, singing and dancing; - Collecting salary for days off during strike which does not belong to us because we don’t work for it. 1 Like |
| Islam › Islam: Protest And Labour Strike by Lukgaf(op): 7:38am On Nov 09, 2018 |
ISLAM: PROTEST AND LABOR STRIKE -Ustadh Ibrahim Albanny Alhamdulillah, wasolatu wasalaam ‘alarosulillah. Scholars differ on the ruling on this topic: (A) Some scholars are of the opinion that it is permissible with conditions that going on strike or protesting in any other form should… - be limited to get some benefit or to avoid some harm. So they should not be done if they can lead to perversion or to something worse. - not lead to evil consequences, like sabotage or transgression against public properties. - be free of forbidden acts; mixing between men and women; women going out wearing adornment and make-up; using music in the demonstration; shouting slogans that are incorrect, begging the kaafirs for help by using phrases that are humiliating to the Muslims; holding up pictures or effigies of people; doing wrong to others such as blocking the road or preventing people from passing by; using slanderous and insulting words that are not permitted in sharee’ah; imitating the kuffaar in any of their unique characteristics such as clothing or symbols that the demonstrators may wear; committing acts of aggression against the property of innocent people, such as destroying their shops or breaking their windows, or starting fires in public facilities, and other haraam actions. THEIR EVIDENCES: 1. Some Sahabah (including Umar and Hamzah rodiyallahu ‘anihuma) protested in Makkah. 2. Strike and protest are means to achieve something, and means is part of our norms. In as much there is no evidence against it then it is permissible. |
| Politics › Re: Oshodi Transport Interchange Now At 83 % Completion Stage (see Pictures) by Lukgaf(m): 9:10am On Nov 07, 2018 |
Sorry ambode 1 Like 1 Share |
| Politics › Re: El-Rufai Muslim-Muslim Ticket: Why Not Rally To Remove Him, Instead Of Crying? by Lukgaf(m): 9:47pm On Nov 04, 2018 |
See you. Go to ondo and ekiti. Don't be extremist 3 Likes 1 Share |
| Islam › Re: Islam Vs Feminism: Equity or Equality? by Lukgaf(op): 12:57pm On Nov 02, 2018 |
No wahala bro. ask your question sir LDaVinci: |
| Islam › Re: Suggest Threads For Frontpage Here by Lukgaf(m): 3:32pm On Nov 01, 2018 |
Justice: Insulting Prophet Muhammad Can Lead You In Jail https://www.nairaland.com/4817860/justice-insulting-prophet-muhammad-lead Can I Take My Father's Wealth Without His Consent? https://www.nairaland.com/4821724/take-fathers-wealth-without-consent#72596843 Islam Vs Feminism: Equity or Equality? https://www.nairaland.com/4821709/islam-vs-feminism-equity-equality#72596575 Contacting TV Shows Of Practitioners Of Witchcraft And Sorcery To Ask For Ruqya https://www.nairaland.com/4821739/contacting-tv-shows-practitioners-witchcraft#72597122 |
| Islam › Re: Contacting TV Shows Of Practitioners Of Witchcraft And Sorcery To Ask For Ruqya by Lukgaf(op): 3:29pm On Nov 01, 2018 |
Answer Praise be to Allah. Delay in marriage may be due to ordinary reasons, because it is not always the case that a suitor will feel comfortable with a woman, even if she is beautiful. The matter is entirely subject to the will and decree of Allah, may He be exalted, for He decides as He wills and none can overturn His decree. Or it may be for another reason, such as witchcraft or the evil eye, and the remedy for that is ruqyah as prescribed in Islamic teachings, as well as persisting in doing acts of obedience and worship, refraining from sin, and constantly remembering Allah (dhikr), which includes reciting the adhkaar for morning and evening, when going to sleep and waking up, when entering and exiting the house, and when eating and drinking, and reciting Soorat al-Baqarah in the house once every three days. Please see questions no. 12918 and 6530. Secondly: It is not permissible to call up the shows mentioned, because those who produce these shows are practitioners of witchcraft and sorcery, and it is not permissible to go to them or ask them questions, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever goes to a fortune teller and asks him about something, no prayer will be accepted from him for forty days.” Narrated by Muslim (2230). In Musnad al-Imam Ahmad (9252) it is narrated from Abu Hurayrah and al-Hasan (may Allah be pleased with them) that the Prophet (blessings and peace of Allah be upon him) said: “Whoever goes to a soothsayer or fortune teller and believes what he says has disbelieved in what was revealed to Muhammad.” Classed as hasan by al-Albaani in Saheeh al-Jaami‘ (5939). Some of the scholars said that the [word translated here as] fortune-teller refers to the one who tells of past events on the basis of things that could give an indication of them; it was also said that the [word translated here as] fortune-teller refers to the soothsayer, who tells of unseen matters of the future. In both cases, the devils come to these people, which is why they ask a person about his mother’s name, so that the jinn will tell them about his situation and his past. So beware of asking them questions or being deceived by them, even if they recite Qur’an, because they do that in order to trick and deceive people. On the contrary, they are among the people who disbelieve most in the Qur’an, and they put it in filthy and dirty places; those among them who pray in fact pray to the jinn and not to Allah, because the jinn do not obey them or serve them unless they commit such grievous acts of disbelief, and other kinds of disbelief. “Shall I inform you upon whom the devils descend? They descend upon every sinful liar” [ash-Shu‘araa’ 26:221-222]. These practitioners of witchcraft have been able to reach a greater audience through these shows, and many people are unaware of their reality and are deceived when they speak of matters of religion. They are charlatans and liars, who seek to separate man and wife and who learn what is harmful and not beneficial. We ask Allah to grant us and you continual well-being in both religious and worldly affairs. And Allah knows best. https://islamqa.info/en/answers/96278/contacting-tv-shows-of-practitioners-of-witchcraft-and-sorcery-to-ask-for-ruqyah 4 Likes 2 Shares |
| Islam › Contacting TV Shows Of Practitioners Of Witchcraft And Sorcery To Ask For Ruqya by Lukgaf(op): 3:28pm On Nov 01, 2018 |
Question: I have an older sister who is 27 years old, and up until now she has not got married. Please note that she is beautiful and educated, and she carries out her religious duties, both fard and sunnah. She was working in a mixed environment; please note that she is a doctor, but she wears hijab and does not show anything but her eyes and hands when necessary for administering medical treatment. A shaykh came and recited Qur’an over her, even though there was nothing wrong with her, and he asked her to recite some Qur’anic verses, but up till now that has been to no avail. When someone comes to propose to her, there is a kind of panic in the house, and it is as if we are bewitched. What should I do? I have another question: there are some satellite channels that have shows in which the audience calls them up, and the presenter asks the caller to tell him the name of one of his parents or of his spouse, or someone else, or the first letter of the name, after which he tells them to recite some Qur’anic verses that will help them. Please note that the presenter knows the problem of the caller once he tells him his name or the name of one of his parents. What is the ruling on these shows, in detail? |
| Islam › Re: Can I Take My Father's Wealth Without His Consent? by Lukgaf(op): 3:17pm On Nov 01, 2018 |
Toorh, I hope you will stop that as from today too? |
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