Sunday, 22 January 2017

The year in which Zakah was made obligatory

Bayar  Zakat


In which year was Zakât made obligatory?


Scholars disagree over this issue. The opinion of most scholars is that it was legislated in the second year after the emigration to Madinah (in other words, 2 AH). Other scholars have placed the date even later, while still other scholars, among them Ibn Khuzaymah, have said that it was legislated before the Prophet (peace be upon him) departed from Mecca. 

It can safely be said that the obligation to give charity was imposed in Mecca, in at least a very general sense. Evidence that charitable spending was already obligatory upon the Muslims while they were still in Mecca can be taken from the verse: "And woe to those who join gods with Allah, those who do not pay Zakâh and who even deny the Hereafter.” [Sûrah Fussilat: 6-7] 

This verse was revealed in Mecca, and is evidence that Zakâh was already something obligatory and not merely preferable. Therefore, the obligation of paying "Zakâh" was already in place during the Meccan period. However, there is no evidence that there was a fixed rate for it or that its rulings had been set forth in any detail. Therefore, it was probably simply an obligation for charitable spending in a very general sense. 

Later on, in Madinah, the various legislations regarding Zakâh were revealed. These include the types of wealth which are subject to Zakâh, the percentage that must be levied on each types of wealth, when and how often Zakâh is due, and those who are entitled to receive it. 

Before that, Muslims were simply asked to help the needy, feed the poor, ransom prisoners of war, and assist anyone in trouble. 

The general duty of charitable spending existed in Meccan society even before the advent of Islam. Therefore, when Islam commanded Zakâh in Mecca, there would already have been a general understanding in place of what this entails, allowing the early Muslim community to put the general principle of Zakâh into practice long before the detailed rulings were revealed. 

For example, it is mentioned in Sahîh al-Bukhârî (4) and Sahîh Muslim (160), that Khadijâh, the wife of the Prophet (peace be upon him), reassured him when he received his first revelation: "By Allah, He will never let you down, for you uphold ties of kinship , help people in difficulty, give to the needy, honor the guest, and give assistance in calamities." 

And Allah knows best.

Saturday, 21 January 2017

Naming baby ‘Azaan’

Image result for baby lelaki


Assalaamu alaykum. I want to ask whether it is good to keep the name of a newborn baby as Aazaan (meaning the call to the prayer); and what is the other meaning of this name?


All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallahu ‘alayhi wa sallam, is His slave and Messenger. 
Among the linguistic meanings of the word Azaan are announcing and calling (alternative spellings: Adhaan, Athaan). Therefore, there is no harm in naming a baby Azaan because the basic principle is that all names are allowable unless they involve Sharia violations or denote an ugly or unpleasant meaning or the like, and none of that applies to the word Azaan. (Note that Aazaan, with an extended ‘a’ at the beginning means ‘ears’)
Hence, there is no religious impediment to name your baby Azaan. However, it may be unsuitable to use it as a person's name because it is not commonly used in most Muslim communities, as far as we know. There are many good names available, of which you can choose. This does not mean, though, that the name Azaan is not good. Nevertheless, it is not commonly used, as we mentioned.
Allah knows best.

Friday, 20 January 2017

Ruling on saying “good luck” or “bad luck”

Image result for Muslim saying "good luck"


Is it permissible to say “good luck” or “bad luck”?
Praise be to Allah
“Luck” (hazz) means a share of goodness (or good fortune). al-Azhari (may Allah have mercy on him) said:
Al-Layth said: “Luck” means a share of blessings or goodness.
End quote from Tahdheeb al-Lughah (3/273)
Ibn Faaris (may Allah have mercy on him) said:
“Luck” means a share of good fortune… One who has a share of provision may be described as lucky.
End quote from Majmal al-Lughah (p. 215).
This is the basic meaning: luck refers to a share of good fortune. The word may also be used to refer to fortune in general, whether it is good or bad. This is how it is used by most people.
Al-Fayroozabaadi (may Allah have mercy on him) said:
“Luck” refers to one’s share or fortune; or it may be used specifically to refer to one’s share of good fortune.
End quote from al-Qaamoos al-Muheet (p. 695)
Al-Minnaawi (may Allah have mercy on him) said:
“Luck” is one’s decreed share.
End quote from at-Tawqeef (p. 142)
Based on that, when people say “good luck” and the like, as a kind of supplication for the person to whom it is said, and wishing him well, there is nothing wrong with that, as is obvious; in fact it is praiseworthy because it is a kind of supplication for good and wishing the Muslims well.
But one should not wish or pray for bad luck for a Muslim, because this involves transgression and enmity towards one’s brother in faith.
Muslim narrated in his Saheeh (2735) from Abu Hurayrah, from the Prophet (blessings and peace of Allah be upon him) that he said: “A person will still be answered so long as his supplication does not involve sin or severing ties of kinship, and so long as he does not become impatient.” It was said: O Messenger of Allah, what does being impatient mean? He said: “Saying, I offered supplication, and I offered supplication, and I did not receive any response, then he becomes frustrated and stops offering supplication.”
Al-Bukhaari (13) and Muslim (45) narrated from Anas ibn Maalik that the Prophet (blessings and peace of Allah be upon him) said: “No one of you truly believes until he loves for his brother what he loves for himself.”
If the one who says “good luck” is saying it by way of telling something that happened, so if something good happens to him he says that it was good luck, and if something bad happens to him, he says that it was bad luck, in this case too there does not seem to be anything wrong with it, in sha Allah. In the case of something good happening, then the matter is clear, and it comes under the heading of speaking of the blessings of Allah and thanking Him for what He decreed for him. In the case of something bad happening, then what appears to be the case is that there is also nothing wrong with it, if he is telling of something that actually happened as it appears to be, to the best of the person’s knowledge. It is well-known that things may happen to a person in his life that upset him, and this is bad luck, according to what people customarily think and say; in fact it is something that is also said in the shar ‘i texts. Allah, may He be exalted, says (interpretation of the meaning):
“Say (O Muhammad (blessings and peace of Allah be upon him)): I possess no power of benefit or hurt to myself except as Allah wills. If I had the knowledge of the Ghayb (unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me”
[al-A‘raaf 7:188]
“Is not He (better than your gods) Who responds to the distressed one, when he calls Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations. Is there any ilaah (god) with Allah? Little is that you remember!”
[an-Naml 27:62].
This is also what is meant by hasanah (good, good fortune) and sayyi’ah (evil, bad fortune), which is referred to in verses such as the following (interpretation of the meaning):
“And if some good reaches them, they say, ‘This is from Allah,’ but if some evil befalls them, they say, ‘This is from you (O Muhammad (blessings and peace of Allah be upon him)).’ Say: ‘All things are from Allah,’ so what is wrong with these people that they fail to understand any word?”
[an-Nisa’ 4:78]
“And We tried them with good (blessings) and evil (calamities) in order that they might turn (to Allah’s Obedience)”
[al-A‘raaf 7:168].
And there are many similar, well known verses.
But in that case it is stipulated that there should be nothing in his words that reflects discontent with what Allah has willed and decreed for him, or thinking negatively of Allah, or attributing the evil or bad fortune to Him, may He be glorified. Bad things, evil and harm are a reality in Allah’s creation and are something that He has decreed will reach His slave according to what is decreed for that person. As for Allah’s will and decree concerning His slaves, it is all good and nothing evil or bad can be attributed to Him, for Allah is exalted and far above all faults and shortcomings.
For more information, please see the answers to questions no. 105099 and 130685.
Some people may say “good luck” or “bad luck”, thinking that some such thing has happened outside of the decree of Allah, may He be exalted, or because he thinks that it is connected to some things that have nothing to do with events that happen, such as attributing that to the stars, or some numbers, or some days of the week, and the like.
So if someone says that some person’s good luck or bad luck is due to such a reason, then what he says is wrong and is haraam, because coincidence with such things, or otherwise, is not something that Allah has made to be the cause of good or evil.
Something similar was indicated in a fatwa of the Standing Committee, when they were asked:
We often hear that a person has good luck or bad luck (or he is lucky or unlucky). To what extent is it permissible – or not – to believe in luck?
They replied:
We are required to believe in the will and decree of Allah, so we should be patient in bearing misfortune and we should give thanks to Allah and praise Him for good fortune. We should believe that Allah has divided provision among His slaves, and has decreed that their life spans and deeds should vary, when they were still foetuses in their mothers’ wombs. Allah is most wise in all that He wills and decrees, and every Muslim must attribute what befalls people of blessings and abundant provision to Allah, may He be glorified, Who bestows that and enables people to attain it; and he should attribute anything else that befalls him to the will and decree of Allah. This comes under the heading of attaining sound belief in Tawheed ar-Ruboobiyyah (Oneness of divine Lordship). The Muslim must keep away from anything that may undermine his belief and Tawheed, so he should not attribute good and blessings, or calamities and disasters, to luck or stars, for that is not permissible. And Allah is the source of strength. May Allah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Standing Committee for Academic Research and Issuing Fatwas
Shaykh ‘Abd al-‘Azeez ibn ‘Abdullah Aal ash-Shaykh, Shaykh ‘Abdullah ibn Ghadyaan, Shaykh Saalih al-Fawzaan, Shaykh Bakr Abu Zayd
End quote from Fataawa al-Lajnah ad-Daa’imah (26/328)
The Muslim should always think positively of Allah, may He be exalted, concerning whatever befalls him in all his affairs. He may think that he has bad luck in something that may be entirely good for him. So it is better to avoid the phrase “bad luck” in all circumstances. Allah, may He be exalted, says (interpretation of the meaning):
“and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know”
[al-Baqarah 2:216].
In Saheeh Muslim (2999) it is narrated that Suhayb (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “How wonderful is the situation of the believer, for all his affairs are good. If something good happens to him, he gives thanks for it and that is good for him; if something bad happens to him, he bears it with patience, and that is good for him.”
And Allah knows best.

A person must stop doing Bid‘ah for repentance to be accepted

Image result for Bid‘ah (religious innovation)

What is the ruling on Bid‘ah (religious innovation) and the person who does Bid‘ah?.

All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah, and that Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) is His Slave and Messenger.
Innovations in religion are impermissible. The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said that every Bid‘ah (religious innovation) leads to going astray. [Muslim]
The repentance of a person who does Bid‘ah is not accepted until he stops doing the Bid‘ah. The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said that Allah The Almighty does not accept the repentance of a person who does Bid‘ah until he stops doing the Bid‘ah. [At-Tabaraani in Al-Kabeer] Al-Albaani graded this Hadeeth as Saheeh (Authentic).
The ruling that applies to the person who does Bid‘ah differs according to the type of Bid‘ah he does and whether or not it results in disbelief, in order to know how to deal with such a person and the ruling on the permissibility of praying behind (when he is leading the congregational prayer) and whether or not to abandon this person.
Allah Knows best.

Man leaves behind mother, father & 4 daughters

Image result for harta pusaka


A man dies leaving behind his mother, father, and four daughters. He has no sons. His wife and his brothers passed away before him.


This is a case of a man who is survived by no one else but his four daughters and his mother and father. His estate will be divided as follows: 

His mother will be entitled to one sixth of the estate. His four daughters will share collectively in two-thirds of the estate. His father will receive what remains, which will be one-sixth of the estate. 

Since the daughters share equally in their 2/3 portion, and since there are four daughters, each daughter will receive one-sixth of the estate.

And Allah knows best.

Thursday, 19 January 2017

How women should walk in the streets

Image result for pekerja masuk mula kerja


Assalaamualaikum wa rahmatullaahi, Shaykh. What is the correct way of walking for women according to the Sunnah? For men, it is to walk briskly (fast), so what about women? May Allaah reward you.


All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) is His slave and Messenger.
The Sunnah in regard to how women walk in the streets is that they should walk with calmness and composure, not with quick steps, because Ramal (walking quickly) is not prescribed for women in Hajj in places where Ramal is legislated, such as for Tawaaf Al-Qudoom (the Tawaaf upon arriving in Makkah) and the Sa’y (going back and forth) between Mount Safa and Mount Marwah.
Ash-Shaafi’i  may  Allaah  have  mercy  upon  him said his book Al-Umm, “Women do not have to walk quickly in the Sacred House [i.e. al-Masjid al-Haraam when performing Tawaaf – circumambulation around the Ka’bah) nor between Safa and Marwah; rather, they should walk with their normal pace.
Also, women should not crowd with men, so they should not walk in the middle of the street. It was reported by Abu Daawood from Abu Usyad Al-Ansaari, may Allah be pleased with him, that he heard the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) while he was coming outside the mosque and men mixed with the women in the street, say to the women, “Draw back, for you (women) must not walk in the middle of the road; keep to the sides of the road.” Then the women walked so close to the walls that their garments rubbed against them.
Moreover, women should not walk in a manner that attracts attention; Allah forbade the believing women from stamping their feet so that they would not attract the attention of men. Allah says (what means): {And let them not stamp their feet to make known what they conceal of their adornment.} [Quran 24:31]
At-Taahir ibn ‘Aashoor said in At-Tahreer wat-Tanweer, “This requires forbidding anything that could remind men of the distraction of women and arouse them by anything that he hears or sees from their adornment or movement, such as them walking in an attractive, swaying manner or singing…” 
Allah knows best.

Tuesday, 17 January 2017

Social evils that are destroying Muslim communities - II

Severing ties with kinfolk: The most important of kinfolk are one's parents, and yet we find many people dealing with them in an inappropriate manner or even severing ties with them altogether. As for those who do try to fulfil the needs of their parents, many of them do it begrudgingly, while expressing discontent or complaining that it is a burden upon them. This is in spite of the fact that Allah The Almighty commands us to not say even the least expression of discontent in this regard, saying (what means): {“…Say not to them [so much as] 'Uff,' and do not repel them but speak to them a noble word.”} [Quran, 17’: 23]
The mother of Huthayl bin Hafsah  may  Allah  have  mercy  upon  him said,
“He would collect wood during the summer and peel off the outer layer of bark himself. Then, when winter would come, he would come to me whilst I was praying, light a brazier (in my room) and place the peeled wood in it, as this does not give harmful smoke. He would do so just so that I would be warm during prayer. He would do so even though we had a servant who could do the job. Whenever I thought of stopping him and commanding him to return to his family, I would remember why he was doing it, and thus I would allow him to continue."
Why was he doing this himself despite him having a servant who could have done it for him? It was nothing but a reflection of his full dutifulness towards his mother.
This type of nobility is not limited to ones parents; rather, one should be kind to all his relatives and even his fellow Muslims.
Wasting time: The issue of wasting time is a very important one indeed. We must be careful about it and hold ourselves to account regarding it because we spend much of our time uselessly instead of spending it in acts of obedience to Allah, as it should be utilised. Allah The Almighty Says (what means): {“And it is He who has made the night and the day in succession for whoever desires to remember or desires gratitude.”}[Quran, 25: 62]
Therefore, time was created so that we would fill it with acts of obedience to Allah, The Almighty but many people do the exact opposite of this. The Salaf (righteous predecessors)  may  Allah  have  mercy  upon  them were very keen to make use of every second of their time. Al-Hasan  may  Allah  have  mercy  upon  him said, “I have met some people who were stingier with their time than they were with their wealth.”
People nowadays waste their times in games, late nights, socializing, watching television and in vain talk. They may even go as far as doing so at the expense of their religious obligations, such as their daily prayers, and so on.
Wasting wealth: Many men cave in under pressure from their wives and children and therefore spend extravagantly, but when they are asked to spend in charity, one would find that they are so stingy that if they were to pull out two bills to give in charity, one would invariably return to his pocket. However, if this same person were to go to a restaurant, he would have no problem in spending multiples of this amount.
Allah The Almighty will ask us about our wealth because we were informed as such by the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ). Abu Barzah, may Allah be pleased with him, reported, “The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: “Man's feet will not move on the Day of Resurrection before he is asked about his life and how he consumed it, his knowledge and what did he do with it, his wealth and how he earned it and how he disposed of it, and about his body and how he wore it out.”" [At-Tirmithi]
This does not imply that people do not spend generously or that there are no people who do any of the abovementioned matters correctly. The purpose of highlighting these points is to serve as a reminder for Muslims – at both the individual and community level – so that we realize the importance of these matters and hold ourselves to account with respect to them, as there are many of us who are failing to do so.