From the legislation of fasting

From the legislation of fasting Written by/Said by Ibn al-Qayyim al-Jawziyyah (Rahimahullaah) Taken from Miftaah Daar as-Sa’adah Translated by Editorial Staff at the former tazkiyah (dot) org Edited by Editorial Staff at the former tazkiyah (dot) org Ibn al-Qayyim (Rahimahullaah) said: “And as for fasting, then how great an act of worship it is that it stops the desires of the soul. And fasting brings the soul out from being in the likeness of animals to the likeness of the nearest Angels (to Allaah) for indeed if the soul was to follow its desires, it would join the world of the animals. So if the soul holds back its desires for (the sake of) Allaah, then the flowing of Shaytaan (through the bloodstream) becomes restricted and the soul gets nearer to Allaah by the abondonment of its habits and its desires. Having love for Him, choosing His pleasure, seeking nearness to Him, the fasting person leaves off the things he loves and the greatest of these is the attachment of the soul to food, to drink and to (lawful) sexual intercourse (with one’s spouse), for the sake of his Lord. And this is (true) worship. And you cannot envision the reality of fasting except by abondoning the desires for (the sake of) Allaah. So the fasting person leaves off his food, his drink, and his desires for the sake of his Lord. And this is the meaning of what constitutes fasting for His sake, the Blessed and Exalted. And by this, the Prophet (Sallallahu ‘Alaihi Wa Sallam) explained this ancillary point in a hadeeth where he said: “Allaah the Exalted and Majestic said: ‘Every act of the son of Adam is for him, except fasting. It is (exclusively) meant for Me and I (alone) will reward it. He leaves his food and his drink for My sake.'” (1) Until the fasting person envisions himself not needing anything from this worldy life except in acquiring the pleasure of Allaah. And what kind of good (deed) exceeds the goodness of this act of worship? (The one) that destroys the desires, and suppresses the soul, and revives the heart and pleases it. And makes one abstain from worldly matters and its desires. And awakens one’s desire for what is with Allaah (i.e. His reward). And (fasting) reminds the rich people about the condition of the needy and that they have (deserve) a portion from their livelihood. Then the rich, their hearts sympathize with the poor, and they know that what they have is from the bounty of Allaah so they increase in their thankfulness to Him. And in summary, the aid of fasting upon having taqwaa of Allaah is a well known matter. So when anyone seeks aid in having taqwaa of Allaah, to safeguard His limits and avoid His prohibitions with the likes of fasting, then he is a witness to the One who legislated it and commanded it, and He is the Wisest of Judges, the Most Merciful. And He legislated fasting as a favor upon His slaves, and as a mercy for them and a kindness to them, and He is not miserly upon them with His bounty. And it is not burden and hardship, free from and empty of wisdom and rectification, except that it has the highest degree of wisdom, and mercy, and rectification. And He legislated these acts of worship for His slaves from the completeness of His favor upon them and a mercy for them.” ________________________________________ 1 Recorded in Saheeh al-Bukhaari and Saheeh Muslim.

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Are the Prophets also Messengers?

Are the Prophets also Messengers? Written by/Said by Shaykh Muhammad ibn Saalih al-‘Uthaymeen (Rahimahullaah) Taken from Majmoo’ Fatawaa wa Rasa’il – Volume One, Number 122 Translated by Editorial Staff at (the former) tazkiyah (dot) org Edited by Editorial Staff at (the former) tazkiyah (dot) org Question: Are the Prophets mentioned in the saying of Allaah, the Most High: “Verily, We have inspired you (O Muhammad) as We inspired Nuh…”, Messengers or not? And who is the first Messenger? Answer: The Prophets mentioned in the saying of Allaah, the Most High: Verily, We have inspired you (O Muhammad) as We inspired Nuh and the Prophets after him. [An-Nisa : 163] The ones who are mentioned in the context of the saying of Allaah, the Most High, are all Messengers: Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allaah after the Messengers. [An-Nisa : 165] And all the Prophets who are mentioned in the Qur’aan are Messengers because of the saying of Allaah, the Most High: And, indeed We have sent Messengers before you (O Muhammad); of some of them We have related to you their story and of some We have not related to you their story. [Ghaafir : 78] And the first of the Messengers is Nuh and the last of them is Muhammad (Sallallahu ‘Alaihi Wa Sallam) because of the saying of Allaah, the Most High: As We inspired Nuh and the Prophets after him. [An-Nisa : 163] And it is established in a hadeeth regarding intercession that the people will come to Nuh and they will say to him: “You are the first Messenger that Allaah sent to mankind.” And to the saying of Allaah, the Most High about Prophet Muhammad (Sallallahu ‘Alaihi Wa Sallam): Muhammad is not the father of any man among you, but he is the Messenger of Allaah and the last (end) of the Prophets. [Al-Ahzaab : 40] And if Muhammad (Sallallahu ‘Alaihi Wa Sallam) was the last of the Prophets, then he (Sallallahu ‘Alaihi Wa Sallam) was also the last of the Messengers for there is no Messengership without Prophethood and to this it is said: “Every Messenger is a Prophet but not every Prophet is a Messenger.”

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The Ruling on a Sick or Traveling Person Fasting

The Ruling on a Sick or Traveling Person Fasting AUTHOR: Imaam Muhammad bin Saalih Al-‘Uthaimeen SOURCE: Fusool fis-Siyaam wat-Taraaweeh waz-Zakaat [Upcoming E-Book] PRODUCED BY: Al-Ibaanah.com* Lesson Three: The Ruling on a Sick or Traveling Person Fasting Allaah, the Most High, says: And whoever amongst you is sick or on a journey, then (he may make up) the same amount of missed days on other days. Allaah wants ease for you and He doesn’t want to make things difficult for you.” [Surah Al-Baqarah: 185] A sick person falls into two types: First: Whoever has an illness that is permanent and there is no anticipation of it being cured (near term), like cancer for example, this person is not required to fast. This is because he does not have a condition in which it is expected that he will be able to do it (i.e. the fast). However, for every day missed, he must feed a needy person whether if it is by him gathering the same amount of needy people as the days he missed and feeding all of them at once as Anas bin Maalik (radyAllaahu ‘anhu) used to do when he was old, or it could be by dividing up the food for the needy people according to the days missed and then giving every needy person a quarter of a Prophetic saa’, i.e. what weighs about half a kilo and 10 grams of good wheat. It is better if one serves meat or fat along with it in order to compliment the meal. The same applies to an elderly person that is not able to fast, in that he should feed a needy person for every day missed. Second: Whoever has a temporary illness that they will recover from, such as a fever and what resembles that. This kind of illness has three scenarios: 1. Fasting will not burden or cause harm to him. Such a sick person is obligated to fast since he has no excuse to abandon it. 2. Fasting will be difficult on him but it won’t cause any harm to him. In this situation it is detested for him to fast because one is actually refraining from using Allaah’s allowance, while at the same time he is burdening himself. 3. Fasting will harm him. In this situation, it is forbidden for him to fast because of the harm that he will be inflicting upon himself. Allaah says: “And do not kill yourselves. Verily Allaah is All-Merciful to you.” [Surah An-Nisaa: 29] And He says: “And do not throw yourselves into destruction with your own hands.” [Surah Al-Baqarah: 195] And in a hadeeth, the Prophet (sallAllaahu ‘alayhi wa sallam) said: “There is to be no harming (of others) nor harming (of oneself).” Reported by Ibn Maajah and Al-Haakim, and An-Nawawee said: “Its paths of narrations strengthen one another.” One can find out if fasting will be harmful to a sick person by (1) that person feeling it to be harmful on himself or by (2) him being informed of it by a trustworthy doctor. When a person who falls under this category of being sick breaks his fast, he must make up the number of days he missed when he recovers. But if he dies before he recovers then making up the missed days is no longer binding upon him, since he is only obligated to fast the number of days missed on other days, which he was not able to reach. A traveler falls into two types: First: Whoever intends by traveling to cheat his way out of fasting. It is not permissible for such a person to break his fast, since cheating one’s way out of Allaah’s obligations does not remove those obligations from him. Second: Whoever does not intend the above by traveling. This person may fall into one of the following three situations: 1. Fasting is extremely difficult upon him. In this case, it is forbidden for him to fast since one time “The Prophet (sallAllaahu ‘alayhi wa sallam) was fasting while on the military expedition to conquer Makkah, when news reached him that the people found it difficult to fast and they were looking at him to see what he would do. So he (sallAllaahu ‘alayhi wa sallam) called for a cup of water after ‘Asr and drank from it while the people were looking at him. Later it was said to him: ‘Some people are still fasting.’ So he (sallAllaahu ‘alayhi wa sallam) replied: ‘Those are the disobedient ones. Those are the disobedient ones.’” [Reported by Muslim] 2. Fasting is difficult upon him, but not so severe. In this situation it is detested (makrooh) for him to fast since he is refraining from one of Allaah’s allowances, while putting a burden upon himself. 3. Fasting is not difficult upon him. In this case he may do whatever is easiest on him – whether it is fasting or choosing not to fast. This is based on Allaah’s statement: “Allaah wants ease for you and He doesn’t want to make things difficult for you.” [Surah Al-Baqarah: 185] The word “want” here takes on the meaning of love (i.e. He loves ease for you). If there is no difference between fasting or not fasting, then fasting is more preferable, because this is what the Prophet (sallAllaahu ‘alayhi wa sallam) did, as is reported in Saheeh Muslim from Abud-Dardaa (radyAllaahu ‘anhu) who said: “We went out (on a journey) with the Prophet (sallAllaahu ‘alayhi wa sallam) during Ramadaan under intense heat conditions to the point that each of us would put his hand over his head (to cover it) due to the severe heat (of the sun). And no one would be fasting among us except for the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and ‘Abdullaah bin Rawaaha.” A traveler is considered to be traveling from the time he leaves his country to the time he returns to it. And if he takes up residency in the land he travels to for a period of time, he is considered to be traveling as long as he holds the intention that he will never reside there after the objective for which he traveled there for in the first place is fulfilled. So he is entitled to all of the allowances a traveler has even if the length of his residency extends for a long time. This is since the Prophet (sallAllaahu ‘alayhi wa sallam) did not mention any time limit defining when a travel ends. And the foundation with regard to this issue is that one remains in a traveler’s state and under its rules until there comes a proof that the travel has ended and that its rules fail to apply. There is no difference in breaking the fast while traveling between a time-constrained travel, such as Hajj, ‘Umrah, visiting a relative, business travel, and so on and between a continuous travel, such as journeys made by car service drivers such as taxis or other larger forms of transportation (i.e. buses). When these drivers exit from their countries, they all enter into the state of travelers and it is permissible for them to do whatever other travelers are permitted to do, such as not fasting during Ramadaan, shortening the four rak’ah prayers into two rak’ahs, and combining the Dhuhr and ‘Asr prayers and Maghrib and ‘Ishaa prayers, when there is a need for it. Abstaining from the fast is better for them than fasting, if that is easier for them. And they can make up the days missed during the winter. This is because these car service drivers have their own country, which they ascribe to. So when they are in their country, then they are considered residents and whatever applies for or against all other residents also applies for and against them. And when they travel, they are considered travelers and whatever applies in favor or against travelers also applies in favor or against them.

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Al-Mawdoodee and his Denial of the Dajjaal

Al-Mawdoodee and his Denial of the Dajjaal AUTHOR: Jamaal bin Fareehaan Al-Haarithee SOURCE: Al-Ajwibat-ul-Mufeedah ‘an As’ilat-il-Manaahij-il-Jadeedah (pg. 92-94) [2nd Edition] PRODUCED BY: (the former) Al-Ibaanah (dot) com First: Al-Mawdoodee: He said in his book Rasaa’il wa Masaa’il (pg. 57, 1351H Edition): “The Messenger of Allaah used to think that the Dajjaal would appear during his time or close to his time. However, 1350 years have passed on this speculation (from the Prophet), many long centuries, and still the Dajjaal has not appeared. So this proves that his (sallAllaahu ‘alayhi wa sallam) speculation was not correct!!” In the 1362H edition of the book, he added to this, saying: “However, 1350 years have passed …and still the Dajjaal has not appeared. So this is the reality.” This is a clear rejection of the advent of the Dajjaal, for which there are many authentic ahaadeeth reported informing of his coming. He also said (pg. 55): “It is confirmed that everything that has been reported in his ahaadeeth concerning the Dajjaal was just the opinion and estimation of the Prophet (sallAllaahu ‘alayhi wa sallam), and that he had doubts over this issue.” Is this not a clear rejection of the Dajjaal and a denial of the reports of the Messenger about whom Allaah said: “And he does not speak from his own desire, rather it is revelation that is revealed to him.” [Surah An-Najm: 3-4] He also says in his book Arba’atu Mustalahaat-ul-Qur’aan al-Asaasiyah (pg. 156): “Allaah commanded the Prophet (sallAllaahu ‘alayhi wa sallam) in Surah An-Nasr to ask his Lord’s forgiveness for what occurred from him from deficiencies and shortcomings with regard to fulfilling the obligations – i.e. the obligations of prophethood.” We seek Allaah’s refuge from such a lie!! Is it not sufficient for him that Allaah described His Prophet (sallAllaahu ‘alayhi wa sallam) with the characteristic of servitude (‘uboodiyyah), which is the most perfect of human characteristics? He described him with this attribute (i.e. slave of Allaah) in many verses throughout His Book. Where is he with respect to the Prophet’s statement in the hadeeth about the three people that asked about his (sallAllaahu ‘alayhi wa sallam) worship – and it is as if he is replying to this issue – in which he (sallAllaahu ‘alayhi wa sallam) said: “As for me, then I am the most dutiful to Allaah amongst you”?

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What is Prohibited and Disliked for the one Fasting

What is Prohibited and Disliked for the one Fasting AUTHOR: Shaikh Saalih Al-Fawzaan (hafidhahullaah) SOURCE: Ittihaaf Ahlil-Eemaan bi-Duroos Shahri Ramadaan PRODUCED BY: (the former) Al-Ibaanah (dot) com All praise be to Allaah for His blessings and kindness. And may the peace and blessings be upon our prophet Muhammad, his family, Companions, and those who follow his guidance and stick to his Sunnah until the Day of Judgement. To proceed: Know that there are certain manners to fasting that must be abided by and adhered to so that the fast could proceed in the way it was prescribed so that one could achieve its benefits, fulfill its objective and not find it discomforting and without benefit. This is as the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Perhaps all a person fasting derives from his fast is hunger and thirst.” So fasting is not just the abandonment of food and drink only. Rather, it also entails abandoning improper statements and actions that are forbidden or disliked. One of the Salaf once said: “The least form of fasting is leaving off food and drink.” This is since drawing near to Allaah by abandoning allowable things cannot be complete unless after drawing nearer to Him by abandoning what Allaah has prohibited under every circumstance. Even though a Muslim is obligated to abandon the unlawful at all times, it is even more binding upon him while he is fasting. If one commits the unlawful in times other than when he is fasting, he is sinning and worthy of being punished. But if he commits it while fasting, then on top of being sinful and deserving of punishment, this affects his fast by it being either deficient or nullified. So the person who truly observes the fast is he who withholds his stomach from food and drink, refrains his limbs from sins, restricts his tongue from vile and evil speech, restrains his ears from listening to songs, musical instruments, backbiting and gossip, and holds back his eyes from looking at the forbidden. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever does not abandon false speech and acting upon it, then Allaah is not in need of him abandoning his food and drink.” [Reported by Al-Bukhaaree] The person who is fasting must avoid backbiting, gossip and insulting others, based on what the two Shaikhs (Al-Bulkhaaree and Muslim) reported from Abu Hurairah (radyAllaahu ‘anhu) that he said, and it was raised as being a saying of the Prophet: “Fasting is armor. So if it is a day in which one of you is fasting, then he should not be vile in speech nor should he be sinful nor should he be ignorant. And if someone reviles him, then he should say: ‘I am a person that is fasting.’” The word junnah (armor) is that which protects the one who wears it from the weapon of his opponent causing harm to him. So fasting protects a person from falling into sins whose consequences are punishment in this world and the next. The word rafath in the hadeeth refers to lewd and immoral speech. Imaam Ahmad reported in marfoo’ form that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Verily, fasting is armor so long as it is not pierced.” It was said: “What causes it to be pierced?” He (sallAllaahu ‘alayhi wa sallam) said: “Lying and Backbiting.” This is proof that backbiting pierces the fast or makes a dent in it. When armor is pierced it is of no more use to the one wearing it. So in the same manner, when one’s fast is pierced, it is no longer any benefit to the one performing it. Backbiting is as the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) explained it, and that is mentioning about your brother what he hates. It has been reported in the Musnad of Imaam Ahmad that this breaks the fast: “Two women were once fasting during the lifetime of Allaah’s Messenger and they almost died of thirst. This was mentioned to the Prophet (sallAllaahu ‘alayhi wa sallam) but he turned away from (allowing) them (to break the fast). Then they were mentioned to him again, so he called for them and ordered them to vomit, i.e. throw up, what was in their stomachs. So they both vomited and filled up a bowl with puss, blood and pieces of flesh. Then the Prophet (sallAllaahu ‘alayhi wa sallam) said: ‘These two fasted by refraining from what Allaah made lawful for them. but they broke their fast by doing what Allaah made unlawful for them. One of them sat with the other and they began to eat from the flesh of people.’” What transpired with these two women in the presence of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) from their vomiting vile and disgusting things – this was from the miracles that Allaah allowed to occur at the hand of His Messenger so that he could show the evil effects of backbiting to the people. Allaah says: “And do not backbite one another. Would one of you love to eat the flesh of his dead brother?”[Surah Al-Hujuraat: 12] This hadeeth shows that backbiting breaks the fast. This is in the figurative sense, meaning it nullifies the reward of fasting. May Allaah send His peace and blessings on our prophet, Muhammad, his family and Companions.

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Hoor al-‘Ayn for the men in Paradise. What about the women?

Hoor al-‘Ayn for the men in Paradise. What about the women? Written by/Said by Shaykh Muhammad ibn Saalih al-‘Uthaymeen (Rahimahullaah) Taken from Majmoo’ Fataawa wa Rasa’il – Volume Two, Number 176 Translated by Editorial Staff at (the former) tazkiyah (dot) org website Edited by Editorial Staff at (the former) tazkiyah (dot) org website Question: It is mentioned that there are the Hoor al-‘Ayn for the men in Paradise. What is there for the women? Answer: Allaah – Tabarak wa Ta’ala – said concerning the bliss of the people of Paradise: “Therein you shall have (all) that your inner-selves desire, and therein you shall have (all) for which you ask for. An entertainment from (Allaah), the Oft-Forgiving, Most Merciful.”[Fussilat : 31-32] And the Most High said: “(There will be) therein all that the one’s inner-selves could desire, all that the eyes could delight in, and you will abide therein forever.” [Az-Zukhruf : 71] And from what is known is that the marriage, that is most befitting for what the soul (truly) desires, then it will take place in Paradise for the people of Paradise, whether they be male or female. And the woman, Allaah – Tabarak wa Ta’ala – will marry her in Paradise to her husband, the one who was her husband in the Dunya. And He also said: “Our Lord! And make them enter the ‘Adn (Eden) Paradise (everlasting Gardens) which you have promised them, and to the righteous among their fathers, their wives, and their offspring! Verily, You are the All-Mighty, the All-Wise.” [Ghafir : 8]

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The language of the people in the Hereafter

The language of the people in the Hereafter Written by/Said by Shaykhul Islaam ibn Taymiyyah (Rahimahullaah) Taken from Majmoo’ al-Fataawa, Volume 4, Number 300 Translated by Editorial Staff at (the former) tazkiyah (dot) org website Edited by Editorial Staff at (the former) tazkiyah (dot) org website Question: How will the people be addressed on the Day of Resurrection? And will Allaah, the Most High, address the people with the language of the Arab? And is it correct that the language of the People of Fire is Farsee (Persian) and the language of the People of Paradise is Arabic? Answer: All praise is due to Allaah, the Lord of all that exists. I do not know with what language the people will speak on that day! And I do not know how they will hear the Speech of their Lord, Jalla wa ‘Alaa, because Allaah, the Most High, has not informed us about that. And nor has His Messenger, may the blessings and peace be upon him. And it is not correct (to believe) that Farsee is the language of the dwellers of Jahannaam and nor (is it correct) that Arabic is the language of the people of eternal bliss. And we do not know of any dispute regarding that between the Companions (Radhiallahu ‘Anhum). Rather, they were all sufficed with that (the knowledge they had). Because speech which is similar to this is the speech of curiousity except it was newly invented by the people who came afterwards (thekhalifiyoon, from the latter generations). So the people said, “They will address (each other) in Arabic”. And some others said, “So the People of the Fire, they will respond to Farsee, and this is their language in the fire.” And some others said, “They will converse in Siriyaniyyah, because it is the language of Adam, and all (other) languages branched off from that.” And some others said, “So the People of Paradise, they will speak in Arabic.” All of this speech, the one’s who possess it, they have no proof for it, from the intellect nor from the narrations. Rather they are claims devoid of any evidences. And Allaah (Subhana Wa Ta’ala) knows best and is the Most Wise.

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Is the obligation to pay Zakah confined to Ramadan?

Fatwas by His Eminence Shaykh `Abdul-`Aziz ibn `Abdullah Al Al-Shaykh > Is the obligation to pay Zakah confined to Ramadan? Is the obligation to pay Zakah confined to Ramadan? Q: When is Zakah (obligatory charity) due? When should it be paid and who are its deserving recipients? A: Zakah on money becomes due once a Muslim owns the Nisab (the minimum amount on which Zakah is due) and it is kept in possession for a Hawl (one lunar year calculated from the time a property reaches the minimum amount upon which Zakah is due), provided that the owner is a free person. The Nisab for gold is twenty Mithqals (1 Mithqal = 4.25 grams) which is approximately equal to 92 gm, while the Nisab for silver is 200 Dirhams, about 56 Saudi Riyals. If a person possesses the Nisab and keeps it in possession for a full lunar year, Zakah, whose rate is one quarter of one tenth, i.e., 2.5%, becomes payable. For example, the Zakah rate of 100 Riyals is 2.5 Riyals and for 1000 Riyals is 25 Riyals, and so on. The time when Zakah is due depends on the time a person possesses the Nisab; if a person owns the Nisab in the month of Muharram, for example, Zakah becomes payable by the coming of the next Muharram. It is worthy of notice here that the payability of Zakah is not confined to the month of Ramadan, but some Muslims prefer to pay their Zakah during Ramadan seeking the doubled reward in this month. However, if Zakah becomes due at any other time, it is obligatory to pay it and not to delay it until Ramadan. If one hastens to pay Zakah in advance before the passage of a complete year in order to pay it in Ramadan, there is nothing wrong with this, In sha’a-Allah (if Allah wills). The deserving recipients of Zakah are those listed in the Saying of Allah (Exalted be He): As-Sadaqât (here it means Zakât ) are only for the Fuqarâ’ (poor), and Al-Masâkin (the poor) and those employed to collect (the funds), and to attract the hearts of those who have been inclined (towards Islâm), and to free the captives, and for those in debt, and for Allâh’s Cause (i.e. for Mujahidûn – those fighting in a holy battle), and for the wayfarer (a traveler who is cut off from everything); a duty imposed by Allâh. And Allâh is All-Knower, All-Wise. Source:Al-Ifta.com

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Should a suitor be informed of the woman’s medical history?

Fatwas by His Eminence Shaykh `Abdul-`Aziz ibn `Abdullah Al Al-Shaykh > Should a suitor be informed of the woman’s medical history? Should a suitor be informed of the woman’s medical history? Q: If a girl undergoes an abdominal surgery, for example, after birth or a few months later; should her family inform her suitor of this surgery which left a scar up till now? Does he have a Shar`y (Islamic legal) right to know something like this or not? A: All praise be to Allah, the Lord of the worlds, and peace and blessings be upon our Prophet Muhammad, his family, his Companions, and those who follow his guidance until the Day of Resurrection. To proceed: Muslims should be truthful in all matters, as trustfulness leads to every good and saves from all evil. If a suitor proposes to a young woman who has scars due to surgical procedures, her family should inform him, as some people may not accept or tolerate such marks. Furthermore, this may lead to serious problems between them and he may accuse her of having defects. The family of the bride should inform the suitor about her case to be clear from the beginning and not to expose themselves to blame later on. Source:Al-Ifta.com

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A Muslimah preserving her religion in Japan

A Muslimah preserving her religion in Japan Q: Thanks to Allah, some Japanese women accepted Islam. They began to struggle with the atheist Japanese society that prefers disbelief and distorted Christianity to Islam. Indeed, there are no obligations in the distorted Christianity, so a person may drink Khamr (intoxicant), eat pork, have girl friends, and at the same time be a Christian who believes in the Father, the Son, and the Holy Spirit. On the other hanzd, a new Muslim has to stand out and become different from non-Muslims and keeps away from their society and gatherings when it comes to `Aqidah (creed); so they become subject to be ostracized and regarded as insane.Non-Muslims may even isolate new Muslim converts and deny them work. They cannot accept them as fellow Japanese while seeing them do what they deem as awful offense i.e. becoming Muslims, abandoning non-Muslim parties, Khamr, pork, and praying to Allah, the God that such non-Muslim people deny as the true Lord? The problems the girls face are even worse, as they are weaker and usually depend on work to support themselves or on their non-Muslim families to support them. Among the various problems the Muslim women face is the observation of the religious obligations e.g. wearing the Hijab (veil). Many times, a woman is prevented from wearing Hijab and offering Salah (Prayer) at her workplace. as she cannot pray on time, she makes up for the missed prayers together lest she should be fired from work; her only source to earn her living, as she lives apart from her non-Muslim family. Another problem a Muslim young woman may face is her inability to fast Ramadan when she hides her Islam from her family, especially her strict Christian mother. This mother prefers that her daughter becomes a disbeliever to becoming a Muslim. This girl studies at the university and her family supports her.She lives, eats, and drinks with them in the same house. This might lead her to committing many prohibitions. She cannot fast Ramadan, as this will be strange to her family. If they know of her conversion, they might harm and prevent her from continuing her education which will be her only way to earn her living in the future. A third problem a new Japanese Muslim may face is when his wife and children remain non-Muslims and he does not know what to do about them. We would like to ask your Eminence the following questions: 1. What should a Muslim woman do in such circumstances in Japan? 2. What should this Muslim man do with his non-Muslim wife and children? Is his disbelieving wife still lawful to him? 3. Is Salah (Prayer) offered by a woman outside her house and in public places while sitting behind a screen to cover her `Awrah (private parts of the body that must be covered in public) valid? May Allah reward you with the best! A: Firstly, anyone who reverts to Islam and conceals it lest they should be harmed need to indirectly show the merits of Islam to people they fear from without makingtheir reversion known. They should invoke Allah (Exalted be He) to guide them, perhaps Allah will guide them to accept Islam. This would ward off their evil. If they are not guided and are expected to harm the person, or the country does not allow the practicing of the Islamic rites, then this person should migrate to muslim lands, if possible. Allah (Exalted be He) says, He who emigrates (from his home) in the Cause of Allâh, will find on earth many dwelling places and plenty to live by. i.e. they should find another place away from the place they detest, a way out from deviation to guidance, from distress to relief, and from poverty to welfare. A weak person who can not migrate is excused as they are prevented from immigration or due to being a woman. Allah (Exalted be He) says, Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): “In what (condition) were you?” They reply: “We were weak and oppressed on the earth.” They (angels) say: “Was not the earth of Allâh spacious enough for you to emigrate therein?” Such men will find their abode in Hell – What an evil destination! Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way. These are they whom Allâh is likely to forgive them, and Allâh is Ever Oft-Pardoning, Oft-Forgiving. These Ayahs (Qur’anic verses) mean that the weak people are not able to develop plans, spend, and direct their way if they migrate. Secondly, a weak woman should be in contact with the Islamic centers in her country, as they might help her. Otherwise, she should be patient and wait for a way out. She should invoke Him (Exalted be He) to facilitate her affairs. She will be rewarded In sha’a-Allah (if Allah wills). She should abide by the teachings, rulings, and obligatory acts of Islam as much as she can for Allah (Glorified be He) says, So keep your duty to Allâh and fear Him as much as you can The Prophet (peace be upon him) said, If I order you to do something, do as much of it as you can. (Al-Bukhari and Muslim agreed upon its authenticity.) Thirdly, when a man converts to Islam but his wife remains in disbelief, it is permissible for him to keep her, if she is from the People of the Book (a Christian or a Jew),since the basic ruling is that it is permissible for a Muslim to marry chaste women of the People of the Book. Allah (Exalted be He) says, Made lawful to you this day are At-Tayyibât [all kinds of Halâl (lawful) foods, which Allâh has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables and fruits)]. The food (slaughtered cattle, eatable animals) of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before your time However, it is not permissible for him to stay with her if she is not from the people of the Book. Allah says, Likewise hold not the disbelieving women as wives. On the other hand, if a woman converts to Islam while her husband remains a disbeliever, she becomes unlawful to him for Allah says, O you who believe! When believing women come to you as emigrants, examine them; Allâh knows best as to their Faith, then if you ascertain that they are true believers send them not back to the disbelievers. They are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them. If she is forced to stay with him, she should be patient until she finds a way out and there is no harm on her as the early Muslim women did. Zaynab (may Allah be pleased with her) the daughter of the Messenger of Allah (peace be upon him) stayed with her husband Abu Al-`As ibn Al-Rabi`, after she converted to Islam, before he converted to Islam. The Prophet (peace be upon him) did not separate them. When she followed the Prophet (peace be upon him) to Madinah, their marriage was annulled. However, the Prophet (peace be upon him) gave her back to him after he became a Muslim. Fourthly, as for the children, they should follow the best religion of their parents. If one of the parents embraces Islam, all the minor children will be Muslims, as children follow the best religion of their parents. Fifthly, a woman should cover before any Ajnaby (man lawful for the woman to marry). She should stay away from anything that shows her adornment, stay at her house, and she should not leave it except out of necessity and in such a case she should dress modestly. If the time of Salah is due while she is out of her house, she has to offer it in a place away from men. The excuse mentioned in the question does not exempt her from standing while offering Salah, because standing is a pillar of Salah for anyone who is able to. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions! Permanent Committee for Scholarly Research and Ifta’ Member Member Member Member Chairman Bakr Abu Zayd `Abdul-`Aziz Al Al-Shaykh Salih Al-Fawzan `Abdullah ibn Ghudayyan `Abdul-`Aziz ibn `Abdullah ibn Baz Source: alifta.com

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