Friday, 17 November 2017

Woman shaking hands with men with disabilities

Image result for wanita melayu salam tangan lelaki


Assalaamualaikum. I work in a program that assists individuals with disabilities to understand the work environment. In Islam, is it permissible for for a woman to shake hands with a male individual who has disabilities?


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.
The majority of the scholars held that it is prohibited to shake hands with the members of the opposite sex who are non-Mahram(marriageable). We hold this to be the preponderant opinion in this regard.
Hence, it is impermissible for the woman to shake hands with non-Mahram men regardless of whether they have a disability or not.
Allah knows best.

The ruling of theft in Islam

Theft is Haram (forbidden) according to the Quran, Sunnah [sayings of Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) (may Allah exalt his mention)] and Ijmaa’ (scholarly consensus). Allah, the Most Exalted, has condemned this action and decreed an appropriate punishment for it. The Hadd [i.e. the legal punishment prescribed by the Sharee'ah (Islamic law)] for a thief is to cut off the thief's hand. Allah Almighty Says in the Noble Quran (what means):
“[As for] the thief, the male and the female, amputate their hands in recompense for what they earned [i.e. committed] as a deterrent [punishment] from Allah. And Allah is Exalted in Might and Wise.” [Quran 5:38] 
The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said:
“The hand (of the thief) should be cut off for (the theft of) a quarter of a Dinar or more.” [Al-Bukhari] 
The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) cursed the thief because he is a corrupt element in society, and if he is left unpunished, his corruption will spread and infect the body of the Ummah (Muslim community). He  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said:
“May Allah curse the thief who steals an egg and has his hand cut off, or steals a rope and has his hand cut off.” [Al-Bukhari] 
What indicates that this ruling is definitive is the fact that a Makhzoomi noblewoman (from the tribe of Makhzoom) stole at the time of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) and Usaamah Ibn Zayd, may Allah be pleased with him, wanted to intercede for her. The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention )became angry and said:
“Do you intercede concerning one of the Hadd set by Allah? Those who came before you were destroyed because if a rich man among them stole, they would let him off, but if a lowly person stole, they would carry out the punishment on him. By Allah, if Faatimah Bint (daughter of) Muhammad were to steal, I would cut off her hand.” [Al-Bukhari] 
This is the ruling of Allah concerning theft; that the hand should be cut off from the wrist joint. 
Al-Nawawi  may  Allah  have  mercy  upon  him said in his commentary on Saheeh Muslim (Hadeeth collection): Al-Shaafa'i, Abu Haneefah, Maalik and the majority (of scholars)  may  Allah  have  mercy  upon  them said: "The hand should be cut off from the wrist, where the hand meets the forearm." Al-Qurtubi  may  Allah  have  mercy  upon  him said: "All the scholars said: The hand should be cut off from the wrist, not as some of the innovators do when they cut off the fingers and leave the thumb." 
Because cutting off the hand is a serious matter, it should not be done for just any case of theft. A combination of conditions must be fulfilled before the hand of a thief is cut off. These conditions are as follows: 
1- The thing should have been taken by stealth; if it was not taken by stealth, then the hand should not be cut off, such as when property has been seized by force in front of other people, because in this case the owner of the property could have asked for help to stop the thief. 
2- The stolen property should be something of worth, because that which is of no worth has no sanctity, such as musical instruments, wine and pigs.
2- The value of the stolen property should be above a certain limit, which is three Islamic Dirhams or a quarter of an Islamic Dinar, or their equivalent in other currencies.
3- The stolen property should have been taken from a place where it had been put away, i.e., a place where people usually put their property, such as a cupboard, for example.
4- The theft itself has to be proven, either by the testimony of two qualified witnesses or by the confession of the thief twice.
5- The person from whom the property was stolen has to ask for it back; if he does not, then (the thief’s) hand does not have to be cut off. 
If these conditions are fulfilled, then the hand must be cut off. If this ruling was applied in the societies which are content with man-made laws and which have cast aside the Sharee’ah of Allah and replaced it with human laws, this would be the most beneficial treatment for this phenomenon. But the matter is as Allah Says (what means):
“Then is it the judgement of [the time of] ignorance they desire? But who is better than Allah in judgement for a people who are certain [in faith].” [Quran 5:50]   -

Thursday, 16 November 2017

Social system in Islam -II

The Unique feature of Islam:
Islam was born with the unique feature of amalgamating the secular with religious, the worldly with the other-worldly, and with a clear approach to socio-economic affairs and with a well-defined administrative system.
The famous Italian orientalist Dr. Laura Veccia Vaglieri, stated: "With Islam, the spirit was liberated from prejudice, man’s will was set free from the ties which had kept it bound to the will of other men, or other so-called hidden powers, priests, false guardians of mysteries, brokers of salvation; all those who pretended to be mediators between God and man and consequently believed that they had authority over other people’s wills, fell from their pedestals.
Because the Unity of God embraces all other unities, this religion was born with the unique feature of amalgamating the secular with religious, the worldly with the other-worldly, and with a clear approach to socio-economic affairs and with a well-defined administrative system.
Man became the servant of Allah alone and towards other men he had only the obligations of one free man towards another. While men had suffered from the injustices of social differences, Islam proclaimed equality among human beings. Each Muslim was distinguished from other Muslims only by his greater fear of Allah, his good deeds, and his moral and intellectual qualities." [Apologia dell Islamismo, pp. 33-34].
Allah Says (what means): "O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has piety. Verily, Allah is All-Knowing, All-Aware."  [Quran 49:13]
The most important and fundamental principle in Islam, is the doctrine of Monotheism. Monotheism in Islam is not only a theological principle but it is the cornerstone of Islamic epistemology and the most basic principle of the methodology of Islam and all Islamic studies. According to this principle, authority, judgment and power belong to Allah. This doctrine liberates the whole of humanity from all sorts of domination, and every kind of intermediary and subjugation, and provides Muslims with a strong sense of independence. This doctrine, together with the Islamic principle of "the duty of enjoining, spreading and encouraging good and forbidding evil" provides Muslims with the legal, spiritual, social, theological and ethical justification to establish a Divine order. Islam never approves imperialism, dictatorship, colonialism, oppression, tyranny, power politic, authoritarianism, totalitarianism, theocracy, oligarchy and monarchy. 
Main principles of Islamic way of administration:
1. The foremost feature of the Islamic administration is that its subjects should have implicit faith in Allah, and it should be clearly understood that Government has no absolute power over them, nor are they its slaves.
2. The main objective of the Islamic administration is to establish and promote the virtues approved by Allah as well as prevent and suppress the vices disliked by Him. It is for this reason that righteousness and respect for Allah should be displayed in the character of the head of the Islamic government. Government employees, judges and military officers should imbibe this spirit and, in turn, infuse it into the Muslim society.
3. The rule of the law is indispensable to an Islamic social order. The Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) was sent with the Book, the Constitution of a Muslim community, the Balance, and the Divine standard in conformity with which Authority puts the Book into practice so that the people subsist by absolute justice. Nobody could be above the law in a Muslim society, nor could they transgress its limits. It should be enforced for all without any discrimination, the courts being free from outside pressure. History has witnessed that most of the Muslim caliphs set up the best examples, adhering to this principle. In spite of enjoying more powers than kings of the past and presidents of the present, they adhered strictly to the law. Friendship and nepotism never induced them to ignore the prescribed rules and regulations, nor did their personal displeasure cause harm to any one against the cannons of the Islamic Law.
Men make their own history and are responsible for their own condition individually and socially:
1. Justice and the rule of the Law being the foremost articles of the Islamic constitution, it falls to the subjects to obey the government since Islam is strictly opposed to anarchy and social disorder. This, however, does not mean that the subjects must obey their rulers in every instance. The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) is reported to have said: “There is no obedience in sin…” [Abu Daawood], but the failure to obey does not mean it is necessary to break out in revolt against the government. Rather it means that Muslim individuals of the community are responsible for their own felicity and salvation. Allah Say (what means): "Allah does not change the state of a people as long as they do not change their state themselves…" [Quran 13:11] Men make their own history and are responsible for their own condition individually and socially, thus advice and preaching should always come first.
2. Another important article in this constitution is the establishment of an advisory system of government. Advice of the learned, of pious persons and persons of sound judgment and expert knowledge enjoying the confidence of the people is always to be sought. In turn, these persons are expected to speak out and express their opinions according to the dictates of their conscience with precision and integrity. This advisory system is so important to a Muslim community that Allah speaks of the first, exemplary Muslim community as (what means) "(those) who (conduct) their affairs by mutual consultation…" [Quran 42:38] in praise of them. This importance becomes more explicit when the fact that this first community was led by the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) himself is taken into consideration, who was described by Allah in the following verse (what means): "Nor does he speak of (his own) desire." [Quran 53:3]. Allah again shows the importance He attaches to the advisory system or counsel by ordering His beloved Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) to counsel with his companions.
Even after the reverse the Muslims experienced at the Battle of Uhud due to the disobedience of some Muslims’ soldiers to the Prophet’s orders  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention )He instructs it. The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) and his rightly-guided successors never avoided counsel where and when it was necessary. Thus, counsel is one of the cornerstones of an Islamic government.
3. Many affairs are settled through counsel or consultation in Islam. A judge settles through consultation a case about which he cannot arrive at an established verdict in accordance with the Quran and the Sunnah, thus consultation, like Ijtihaad (a juristic opinion of scholars on matters which are not specified in the Quran or the Sunnah) and analogy, is one way of reaching a judgment. Further, any punishment, which is of a secondary nature, and not explicitly decreed in the Quran and the Sunnah can be given by the judge after consultation with authoritative Muslim jurists.
In Islam sovereignty is vested in Allah and the people are His representatives who carry out His commandments on earth. They have to follow and obey the legislations given by Allah through His Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ). Government is subservient to the Divine Law and exercises its authority in accordance with the injunctions of Allah and within the limits prescribed by Him.
Although a system of Sultanate replaced this ideal system following the resignation of Hasan, the Son of 'Ali Ibn Abu Taalib, may Allah be pleased with them, most of the Muslim rulers remained faithful and obedient to the law and dictates of the Islamic constitutional system. Lastly, through consultation again, scholarly representatives of the people should be able to make the ruler abdicate when he deviates from the Right Path.
5. Another article of the constitution provides for freedom of opinion. Furtherance of virtue and suppression of evil has been enjoined by Islam not only as the right of Muslims, but their essential duty. Freedom of conscience and speech is the pivot on which the Islamic society and the administration function in the right direction. The people have the liberty to find fault with the most prominent among the Muslims when they go astray, and have the right to be out-spoken in all matters, in a way that won’t create or result in a greater evil. A way to avoid a greater evil, is by knowing the etiquettes of enjoining good and forbidding evil to "the rulers" and to "the ruled".” 
6. The last article of Islamic constitution is that the Public Treasury is Allah’s property and a Trust of the Muslims. Nothing should be received except through lawful sources and nothing should go out except for lawful purposes. The ruler enjoys only so much jurisdiction over it as a trustee has over the property of a minor orphan under his custody:  Allah Says (what means): "and whosoever amongst guardians, he should take no wages, but if he is poor, let him have for himself what is just and reasonable (according to his work)…" [Quran 4:6]
7. The ruler is bound to account for the income and expenditure of the Public Treasury and the Muslims have every right to ask him for a full account of income and expenditure.


Allah The Almighty wants Muslim societies to live in peace and security so that every member would feel secure about his life, honor and wealth. Thus, Islam prohibits aggression against people's lives, honor and property. Moreover, Islam has also made them part of the five necessary things that must be preserved, namely: religion, mind, life, offspring and wealth. 
Theft is a plague that endangers the security of individuals and societies. Therefore, the Shareeah warns Muslims against it and deters those tempted to steal the properties of others. For instance the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) would take an oath from a person who wanted to embrace Islam that he would not commit serious offences, such as stealing people's money. The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said in this regard to somebody: “Give me the oath [of allegiance] that you will not associate anything with Allah, steal or commit adultery…” [Al-Bukhari and Muslim]
Also the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) stated that a true believer whose faith is firm would not dare to steal; He said: “An adulterer is not a believer at the time he commits adultery, a drinker of alcohol is not a believer at the time of drinking, and a thief is not a believer at the time of stealing …” [Al-Bukhari and Muslim] One such deterrent is the Hadeeth which was narrated on the authority of Abu Hurayrah, may Allah be pleased with him, in which the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: “Allah curses the thief who steals an egg, for which his hand is cut off, or steals a rope, for which his hand is cut off.”[Al-Bukhari and Muslim] That is to say, he steals an egg first, then gets accustomed to theft until he steals a thing that is equal to or more than a quarter of Dinar which is the lower threshold where he would deserve his hand to be cut off and the prescribed punishment of Islam is implemented. 
Consider how Islam terrifies Muslims against theft, to the extent that the Prophet, sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) cursed the thief! There are also other proofs that show how evil theft is. One of these proofs is the Hadeeth in which the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) told us about some groups that he saw in Hell experiencing their punishment. He said:“Hell was displayed to me and you saw me moving back for fear that its heat might affect me. I saw a man who was a criminal dragging his intestines in the fire; he [was someone who] would steal [the belongings] of pilgrims with his crook. If he was noticed he would say, ‘It became [accidentally] entangled in my crook’; but if he was not noticed he would take the [stolen object].”[Muslim]
Amputation is the Ultimate Deterrent
If these deterrents do not work and those with weak selves dare to steal people's property, and their theft is brought before a judge who proves their guilt according to the criteria that the Sharee‘ah has provided, the guilty hand must be cut off to deter the thief and preserve people's wealth and security. Allah The Almighty Says (what means): {[As for] the thief, the male and the female, amputate their hands in recompense for what they committed as a deterrent [punishment] from Allah. And Allah Is Exalted in Might and Wise.}[Quran 5:38]
When such a prescribed punishment was implemented in Muslim lands, people were secure about their property. Traders and owners of shops would leave the doors of their shops open and go to perform prayer without fear of any aggression. However, when Muslim states adopted man-made laws that they imported from Europe, crimes that were spread in non-Muslim countries transferred to them. The security of the environment became weak when the prescribed punishments of Islam were abandoned, and it was precisely for this reason that once an act of stealing was reported to the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) he would apply the prescribed punishment without favoritism towards any person, whatever his status or lineage was. The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) declared it openly: “If Faatimah, the daughter of Muhammad, were to steal, I would cut her hand off.”[Al-Bukhari and Muslim]
The Prescribed Punishments are an Expiation
Implementing the prescribed punishment on the deserving offender breeds security and deters people who are weak and easily tempted. It also expiates the guilt of such persons and becomes a means of repentance for him. ‘Abdullaah ibn ‘Amr ibn Al-‘Aas, may Allah be pleased with him, said, “A woman stole during the life of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) and those from whom she stole brought her to him. They said, ‘O Messenger of Allah! This woman stole from us.’ Her people said, ‘We will ransom her for five hundred dinars.’ The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said:‘Cut her hand off.’ Her right hand was cut off. She asked, ‘Is there repentance for me?’ The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention )said, ‘Yes, today you are as free of the sin as you were on the day when your mother gave birth to you.’Then Allah The Almighty revealed the verse (which means): {But whoever repents after his wrongdoing and reforms, indeed, Allah will turn to him in forgiveness. Indeed, Allah is Forgiving and Merciful.} [Quran 5:39]"
Some of those who hate Islam try to encourage doubt by criticizing the corporal punishment that Allah The Almighty has prescribed. They do so under the pretext that theft does not deserve such a severe punishment. Their example in this regard is Abu Al-‘Alaa' Al-Ma‘arri, who objected to this punishment, saying, 
“How is it that a hand whose value is five hundred dinars of gold, be cut off when it steals a quarter of a dinar?” 
Al-Qaadhi ‘Abdul-Wahhaab, a Maaliki scholar, replied, “When it was honest, it deserved a high compensation, but when it proved treacherous, it became valueless.”Imaam As-Sakhaawi  may  Allah  have  mercy  upon  him also said in reply to this: “The honor of honesty made that hand precious, while the humiliation of betrayal made it worthless. Thus, ponder on the wisdom of The Proportioner.” 
We implore Allah The Almighty to protect people and lands from every harm and evil, and to spread safety, security and prosperity among all Muslim countries.

Social system in Islam -I

Four categories of rights and obligations in man’s life:
It is an established fact that Islam is a comprehensive way of life, a complete guidance for the whole of mankind covering all aspects of life. Islamic law (or Sharee'ah) is not confined only to civil and criminal matters, but covers every aspect of life. The moral aspect, physical, psychic, economic, etc. No thing is left behind. It (Sharee'ah) takes care of man from when he is in his mother's womb until after death. It deals with every detail.
Sharee’ah is the knowledge, the discipline, and the science of the rights and obligations of man, and what is good and evil for him individually and collectively.
Thus, the scheme of life, which Islam envisages consists of a set of rights and obligations, and every human being who accepts this religion has to live by them. Broadly speaking, the law of Islam deals with man’s life in four categories of rights and obligations, or relationships: (1) man’s relationship with Allah, his Creator, (2) his relationship with himself, or his own rights upon himself, (3) his relationship with other people, and (4) his relationship with his natural environment, or in other words, the rights of those resources which Allah has placed within his power and has allowed him to use for his benefit.
Creatures by the nature of their being created, have to submit to their Creator. Having established that Allah is in reality The Only One God to be worshipped, the Quran and Sunnah (the Prophetic traditions) explain the right way to worship Him. There must be unity between man’s worship and his attitude towards life. The God worshipped by man in his prayer and devotion is the same God addressed while studying, earning a living, and in attempting to better conditions on earth. It is the same God applied to while eating, drinking, while communicating with his family, with other individuals, with other societies, peoples and states, whether in peace time or war.
Allah Says (what means): "Say: ‘Verily, my prayer, my sacrifice, my living, and my dying are for Allah, the Lord of the worlds." [Quran 6:161]
The regular worship during the span of life provides man with an extraordinary spirit. The prescribed daily prayers, for instance, consist in repeating and refreshing five times a day the belief in which he reposes his faith. The times of prayer - dawn, noon, afternoon, sunset and night, correspond with the five periods of man’s life, namely childhood and youth, age of maturity, old age, death, and life after death until the Resurrection. Dawn of the next day signifies the Resurrection, so each day is a complete cycle of man’s whole life in parallel with the life of the world. During each time of worship, a Muslim dissociates himself from his worldly engagements for a few moments, cleanses himself and presents himself before his Lord, seeking audience before Him. By reciting from the Noble Quran he is elevated into a state as if he were receiving it directly from the Lord of the worlds. He asks Him again and again to enable him to follow His Chosen Path, refreshes his belief in all the pillars of faith and enlivens his memory with the fact that he has to appear before his Lord and give an account of his entire life. He unburdens himself to Him and begs His succor for all the difficulties in which he is entangled in life. Thus, the daily prayers strengthen the foundations of his faith, prepare him for the observance of a life of virtue and obedience to Allah, and refresh the belief from which spring courage, sincerity, purposefulness, purity of the soul, and enrichment of morals. The Quran states (what means): "Verily, the (daily) prayers prevent (a Muslim) from Al-Fahsha' (i.e. great sins of every kind, unlawful sexual intercourse, etc.) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed, etc.)…" [Quran 29:45]
Then, again, a Muslim must perform his daily prayers in congregation and especially so the Friday noon prayer. This creates among the Muslims a bond of love and mutual understanding. This arouses in them a sense of their collective unity and fosters among them the feelings of brotherhood. All of them perform their prayers in one congregation and this inculcates in them a deep feeling of brotherhood. Prayers are also a symbol of equality, for the poor and the rich, the ‘low’ and the ‘high’, the rulers and the ruled, the educated and the unlettered, the black and the white, all stand in one row and prostrate before their Lord. They also inculcate in them a strong sense of collective discipline and obedience to the leader of the community. Prayers train the Muslims in all those virtues, which make possible the development of a rich individual and collective life.
Man as Allah’s vicegerent:
Islam regards man as Allah’s vicegerent and cannot tolerate his degradation by his submission to any kind of humiliation or oppressive powers. Islam is the real way to freedom and liberation. It is the religion, which invites man to struggle against oppression and tyranny for his freedom and dignity. So, by prostrating for Allah alone, a Muslim declares that he does not bow down to any other than Him. Islam is the way to real freedom, one which allows no serfdom, promises all men freedom, and independence in thought, action, property and religion, and safeguards man’s integrity as well his honor and dignity. Islam also frees man from the captivity of his lusts; sensual pleasures should not tempt and corrupt him. Drinking, permissiveness, gambling, night clubs, mixed social activities, bad movies, homosexuality, fornication and adultery, sex outside marriage, pornography, overspending, conspicuous consumption, arrogance, greed, etc. are all the humiliating factors for him which take his honor and dignity away and have been used by all kinds of colonialism, exploitation and imperialism. It is the daily prayer and other forms of worship such as alms-giving (Zakat), which inculcate in man the will to struggle against all aspects of self-degradation.
Cardinal causes for social convulsions and disruptions:
As pointed out by a contemporary Muslim thinker, two cardinal causes for social convulsions and disruptions are: (i) the idea that “let everyone work so that I could eat” and (2) the thought that “it does not interest me if others die of hunger so long as I am full.” Islam eliminates the first of these vices through the ban of all kinds of transactions based on ‘interest and usury’, and the second through the command to pay Zakat. Zakat is the bridge between the various economic levels of the society.
Zakat is the Islamic obligation, which every Muslim whose financial situation is above a certain specified minimum must pay. The purpose of giving Zakat is to gain Allah’s approval, and this is possible by serving people.
The money that we pay in Zakat is not something Allah needs or receives. He is above any need or desire. He, in His benign mercy, promises the alms-givers manifold rewards, but there is one basic condition for being thus rewarded, and it is that when we pay in the name of Allah, we should not expect any worldly gains from the beneficiaries, nor aim at making our names as philanthropists. Allah Says in the Quran (what means): "Those who spend their wealth in the cause of Allah, and do not follow not up what they have spent  with remainders of their generosity or with injury, their reward is with their Lord, and no fear shall be on them, neither shall they grieve. Kind words and forgiving of faults are better than the alms followed by injury. And Allah is All-Sufficient, All-Clement." [Quran 2:262-263]
Zakat is as basic to Islam as other forms of worship, Prayer and Fasting. Its fundamental importance lies, in addition to its economic and social function, in the fact that it fosters in the Muslim qualities of sacrifice and rids him of selfishness and avarice.
The Muslim society has immensely to gain from the institution of Zakat. It is the bounden duty of every well-to-do Muslim to help his lowly-placed, poor brethren. His actual wealth, and his share in it is very small when compared to the direct gifts of Allah such as the sun, rain, earth, and natural resources, so it is not to be spent solely on his own comfort and luxury - there are other rightful claimants upon his wealth, and they are the nation’s widows and orphans, the poor and the sick; those who have ability but lack the means to make their living, and those who have the faculties and intelligence but not the money with which they could become useful members of the community.
Islam regards it as a great injustice to fill up one’s own stomach and coffers while thousands die of hunger or suffer the agonies of unemployment. Islam is severely opposed to such selfishness and greed. By paying the obligatory Zakat, one shares a very small percentage of his wealth with others and helps them stand on their own feet and become productive members of the society.

Tuesday, 14 November 2017

His wife wants to leave him for another man

Image result for suami, isteri dan wanita kedua


My wife wants to leave me for another man. We have two kids. I gave her the chance to end this, but she failed to do so. Shall I divorce her, or shall I go to that man and try to convince him not to poison our family life? I think that would be a long shot, but at least I would be satisfied. I have tried everything before reaching a final decision. Please advise; is it ok to go to that man, or should I just leave my wife? 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.
If your wife is having an affair with a non-Mahram man (an alien), then this is very serious. By doing so, she is disobedient to her Lord and neglectful of your rights as her husband.
The seriousness of this matter requires that the husband be jealous about his honor, and he must be stern and not face this matter with a kind of insensitivity. A believer must be jealous about his honor and strong in his position and not be weak to an extent that people dare to do anything against him.
We first advise you to supplicate Allah to rectify your wife, as the hearts of the people are between His Hands and He turns them the way He wishes. You must also be firm with her, but give her advice in a gentle soft manner. You must remember that she is a trust with you, so you should guide her to goodness and piety and protect her from temptation and what leads to it; Allah says (what means): {O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones, over which are [appointed] angels, harsh and severe; they do not disobey Allah in what He commands them but do what they are commanded.} [Quran 66:6]
As-Sa’di said in his Tafseer (exegesis), It means that you are guardians over them (your women) by enjoining them to fulfill the rights of Allah, such as observing His obligations; and you must protect them from corruption and oblige them to refrain from evil deeds.
If she does not respond to advice, then you should desert her in bed by turning your back to her and not speaking to her. If she is not deterred, then threaten her to inform her family, and if that does not stop her, then do inform them, hoping that they would be severe with her. If she continues in this affair despite all the attempts, then it is not good for you to keep her as a wife; so divorce her, and you have the right to refrain from divorcing her until she pays you a compensation in return for divorce.
You are not wronging her at all by divorcing her; rather, divorcing her due to her dissoluteness is desirable. Ibn Qudaamah said when speaking about the cases of divorce, “The fourth case (of divorce) is desirable, which is when the wife is neglectful about the obligatory rights of Allah on her, such as the prayer and the like, and he (her husband) cannot force her to fulfill them, or when his wife is not a chaste woman...
With regard to that man, if you think that it is useful to speak to him, then give him advice and be firm with him as well, and remind him of Allah and His severe punishment. You should inform him that what he is doing is called Takhbeeb (turning a wife against her husband) and that there is a severe threat about this in the Prophetic Sunnah. If it is necessary to threaten him with reporting the matter to the authorities or actually doing so, then do so.
Taking matters lightly on part of the wife or her husband or both of them may be the reason for what happened; so you must be heedful of this. The husband must be keen on educating his family in matters of goodness and faith, and he should be an example for them in this regard. You should also supplicate Allah as much as possible with supplications such as those mentioned in the description of the servants of the Most Merciful, about whom Allah says (what means): {And those who say: Our Lord, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous.} [Quran 25:74]
Allah knows best.

Sister insists on marrying man she had relationship with

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Assalaamu alaykum. My sister is going to marry someone whom she has had a relationship with for a while (it was not a sexual relationship, she chatted with this person on social media for a while and perhaps even on the phone and in person; I do not know how far the relationship went, but at least it was on social media). The man prays, and I am told that he is a decent person, but I am not comfortable with him because of the relationship. My father wants me to be a witness to a signing for something called 'Milcha' (period of engagement, it is a Qatari term). My sister, in her intense desire to get married, harassed my father like mad and even bought a house for herself. My father worried that she would marry without his consent and maybe bring embarrassment to our family so he consented, but only as choosing a lesser evil. We have all spoken to my sister to tell her that what she is doing is wrong; even her friends do not stand by her, and she has cut the ties of friendship with them. She would not listen to us and acted in a completely offensive manner for maybe over a year, refusing to back down. Her relationship with this man started in a completely wrong way, and in order to get married, she made my father suffer psychologically, and he (my father) is not a young man. My father, having given up, has told me to be a witness to this signing (he does not want to be a witness to it), but I will only accept if it is halal. If I completely refuse this task, like I want to, my father will be upset and will be a witness himself, so I will only accept to be a witness if it is not haram for me to do so. Given the above, and given that my father has asked me to bear witness, is it permissible for me to be a witness?


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 &699;alayhi wa sallam, is His slave and Messenger.
There is no doubt that a love affair outside of marriage is prohibited in Islamic Shariah. Rather, it is one of the practices of the Jaahiliyyah (pre-Islamic period of ignorance) which Islam abolished. Allah, the Exalted, says (what means): {(They should be) chaste, neither of those who commit unlawful intercourse randomly nor those who take (secret) lovers.} [Quran 4:25] Hence, it is incumbent on this young man and woman to repent to Allah of their illegitimate relationship.
As for her marriage to this young man, if his religiosity and manners are acceptable in general, meaning that he observes the religious obligations, especially the prayer, and avoids major sins, then there is no harm in marrying her off to him, especially given that she is emotionally attached to him and that there is no religious impediment to their marriage. Ibn &699;Abbaas, may Allah be pleased with him, narrated that the Prophet, sallallahu &699;alayhi wa sallam, said, “There is nothing like marriage for two people in love.” [Ibn Maajah]
It is permissible for you to be your sister's Wali (legal guardian) in this marriage contract if your father delegates you to do so, or to be a witness to the marriage. 
We would like to remind the girl's father that he shall be held accountable before Allah regarding her; he has to do whatever preserves her religiosity and honor. Allah, the Exalted, says (what means): {O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones...} [Quran 66:6]
As-Sa&699;di  may  Allaah  have  mercy  upon  him said in his Tafseer (Quran exegesis):
It means: O parents, your children are trusts deposited with you, and Allah has enjoined you to take care of them. You must strive to preserve their religious and worldly interests; you should teach, discipline, and protect them from corruption and evils. You should command them to obey Allah and adhere to Taqwa (piety and mindfulness of Allah). Allah, the Exalted, says (what means): {O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones.} [Quran 66:6] Children are entrusted to the parents; the parents either honor the trust or they neglect it and accordingly incur the relevant warning and punishment upon themselves.
Allah knows best.

Tips on Safeguarding and Improving Your Prayers

The following is some advice to help you preserve and safeguard your prayer, and perform it in a proper manner, which makes it more likely to be accepted,
• Perform Wudhoo’ (ablution) properly because the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: “Allah made compulsory upon Himself to Admit into Paradise any Muslim who properly performed Wudhoo’, then prays two Rak’ah with attentiveness and submissiveness.” [Muslim].
• Leave your house in the state of Wudhoo’ because the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention )said: “The one who leaves his house in a state of Wudhoo’ to perform an obligatory prayer will get the reward of pilgrimage.” [Ahmad].
• Be keen to perform it as soon as its time is due because the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: “The best of deeds is performing prayer on its due time” [Al-Bukhari and Muslim]
• Be keen to perform it with the congregation because the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: “Prayer with the congregation is twenty seven multiples better than praying alone.” [Al-Bukhari and Muslim]
• Be keen to reach before the Imaam utters the initial Allahu Akbar because the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: “Whosoever prays forty days with the congregation, attending the initial (Allahu Akbar) of the prayer, will be free of two things: Hell Fire and hypocrisy.” [Ahmad]
• Be keen to walk to the mosque because the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: “Give glad tidings to those who walk to the mosque during dark with complete light on the Day of Resurrection.” [Abu Daawood and At-Tirmithi]
• Be attentive with your heart while performing prayer.
• Wait in the mosque for the next prayer as often as you can because the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said when he mentioned the seven whom Allah The Almighty will protect under the shade of His throne: “A man whose heart is attached to mosques.” [Al-Bukhari and Muslim]
• Learn the rulings of prayer and the Sunnah (tradition) of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ).
• Perform the regular optional prayers at home because the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: “The best prayer is the one performed at home except the obligatory prayer.” [At-Tabaraani]
• Beware of staying up late at night because you are likely to miss the Fajr prayer.
• Beware of eating, drinking and laughing too much, because this makes performing prayer heavier on the heart.
• Set your alarm for Fajr or get someone to call you to wake up for prayer.
• Ponder upon the verses recited during the prayer.
• Read about the Salaf (righteous predecessors) and their ambition and keenness to guard prayer.
• Think about the glory of Allah The Almighty before you start praying.
• Always say the recommended supplications and remembrance after prayers, and do not leave the mosque before finishing them.
Ibn Al-Qayyim  may  Allah  have  mercy  upon  him said,
‘There are five ranks of people in relation to prayer,
First, is he who transgresses against himself by neglecting parts of Wudhoo’, its timings and some of its conditions; and he will be punished.
Second, is he who maintains its timings and conditions, but his mind is occupied during prayer; and he will be questioned.
Third, is he who maintains its timings and conditions and all its rights and struggles against himself not to become busy thinking of something else; so he is in a state of Jihaad while praying; and he will forgiven.
Fourth, is he whose heart is fully consumed by praying during his prayer, and his main concern is establishing it properly and perfectly, and he is in a state of servitude to his Lord; and he will be rewarded.
Fifth, is he who does as the fourth, but in addition he sets his heart in the Hands of his Lord, watchful of his Lord, glorifying and honoring Him as if he can see his Lord; his mind is concentrated on praying; and this type is far higher than any other rank; and he is close to his Lord and will have the pleasure of being close to his Lord in the Hereafter .’
Which one of these five ranks do you fit in? Hold yourself accountable and weigh it according to your performance of prayer, because it is an accurate scale.
Ways to glorify the status of prayer:
1. Perform it on time.
2. Perfect its conditions and compulsory acts.
3. Rush to perform it.
4. Feel sorrow if any portion was performed improperly, like the one who becomes saddened for not performing it with the congregation because he missed out on the twenty-seven multiples of reward; or if he was inattentive during prayer, for a prayer without complete submission is like a body without a soul.