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Archive for October, 2012

Permission has been granted (to fight)…

 

أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ. الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ بِغَيْرِ حَقٍّ إِلَّا أَنْ يَقُولُوا رَبُّنَا اللَّهُ وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا وَلَيَنْصُرَنَّ اللَّهُ مَنْ يَنْصُرُهُ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ

 

 

“Permission has been granted (to fight) to those who have been fought because they have been oppressed, and Allaah is All-Capable of aiding them. Those who have been expelled from their homes without right (for no reason) but that they say ‘Our Lord is Allaah’, and had Allaah not repelled some people with others then monasteries, churches, synagogues and Masaajid wherein the name of Allaah is mentioned abundantly, and Allaah will surely aid those who aid Him (i.e. His deen, Islaam), indeed Allaah is Powerful, Mighty.”Surah Al-Hajj, Aayah 39-40.

 

Commentary:

 

This was the first Aayah revealed concerning Jihaad, prior to this there was no Jihaad, and the Muslims had to bear patience with the tortures carried out by the kuffaar, for thirteen long years in Makkah, then once Rasoolullaah Sallallaahu `Alayhi Wa Sallam was forced to migrate to Madeenah this Aayah was revealed.

 

This aayah and the ones that followed it concerning Jihaad abrogated any and all laws of Makkah with regards to having patience in the face of harassment.
Examples of what was changed:

 

1: If muslims are fought they must fight back, while previously they had to endure it patiently.

 

2: If Rasoolullaah Sallallaahu `Alayhi Wa Sallam is insulted or mocked then the insulter is to be killed, while previously Rasoolullaah Sallallaahu `Alayhi Wa Sallam had to endure it.

 

3: If the kuffaar merely intend to attack the muslims then they must be fought, while previously it wasn’t allowed.

 

4: Islaam is taken to other lands via Jihaad, while previously it wasn’t allowed.

 

5: If a hand  span of Muslim land is invaded then the kuffaar must be fought, previously that  wasn’t the case.

 

And there are similar other cases too.

 

Lesson:
From this Aayah we learn the way that the world’s wrongs are rectified, i.e. through  Jihaad.
Many people try to gandhi-fy Islaam with their “Non-violence shall prevail!” opinions thinking that is the way forward.

 

But Allaah the  Most-Knowledgeable says that the way forward is Jihaad.

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I wanted to ask if it is permissible for Muslim women to wear a sari dress

 

Question:

 

Respected Mufti Sahib;

May Allah reward the team at Darul ilm for the great work of Deen.Ameen.

 

I wanted to ask if it is permissible for Muslim women to wear a sari dress.

Although it is not considered as Hindu religious clothing, but rather considered as a Hindu culture in the Asian sub continent. The sari dress is not at all common among Muslim women or women of any other religion. It is most common among Hindu women and that too, mostly those that are religious and it is specifically worn by Hindu devotees, like if they are attending a religious function or going to the temple etc.

So would the sari be considered a dress specific to and a symbol of their religion , therefore not permissible for Muslim women to wear?

Jazakallah khayr.

 

Answer:

 

Bismillaahir Rahmaanir Raheem.

Alhamdulillaahi was salaatu was salaamu `alaa Rasoolillaahi wa `alaa aalihi wa sahbihi wa man waalaahu, wa ba`d:

 

As you have rightly stated, the sari is a dress only associated with Hindus even though technically it may not be a part of their religion. Therefore it will not be permissible for a woman to wear a sari because it will be considered as imitation of the Kuffaar, since “imitating the Kuffaar” is not restricted to only their religious things.

 

Mullaa `Ali Al-Qaaree Rahimahullaah explains and says in Mirqaatul Mafaateeh: “That is, he resembles himself with the Kuffaar for example in dress ware etc, or (he imitates) the evil or immoral people.” [i]

 

And as Rasoolullaah Sallallaahu `Alayhi Wa Sallam has said: “Whoever imitates a nation, then he is of them.”Sunan Abu Daawood. [ii]

 

And Allaah knows best.

 

Answered by:

Ubaidullah Ibn Adam Aal-Ebrahim.

 

Checked and Approved by:

Mufti Rashid Ahmed Moosagie.

 

Monday 28th Dhul Qa`dah 1433 – 15th October 2012.

 


 [i]أَيْ مَنْ شَبَّهَ نَفْسَهُ بِالْكُفَّارِ مَثَلًا فِي اللِّبَاسِ وَغَيْرِهِ، أَوْ بِالْفُسَّاقِ أَوِ الْفُجَّارِ.

 [ii]عَنِ ابْنِ عُمَرَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: مَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُمْ. – رواه الإمام أبو داود رحمه الله في سننه بسند صحيح.

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Is qurbani wajib on a woman with no cash money

 

Question:

 

A sister ask she has jewellery to the value of plus minus R 30000.00. She has no cash money. Is qurbani wajib on her

 

Answer:

 

Bismillaahir Rahmaanir Raheem.

Alhamdulillaahi was salaatu was salaamu `alaa Rasoolillaahi wa `alaa aalihi wa sahbihi wa man waalaahu, wa ba`d:

 

If a woman has gold or silver jewellery and the gold/silver content reaches the Nisaab of Zakaah (not diamonds and other stones), then she will have met the condition of being wealthy, even if she does not have cash in hand, and as such she will have to slaughter.

 

Explaining the condition of being wealthy Imaam Ibn `Aabideen Rahimahullaah says in Raddul Muhtaar: “It (the condition) is that he owns two hundred Dirhams or goods which are equal to it (in price), excluding his house, his clothing or items that he is in need of in order to slaughter the sacrificial animal.” [i]

 

And Allaah knows best.

 

Answered by:

Ubaidullah Ibn Adam Aal-Ebrahim.

 

Checked and Approved by:

Mufti Rashid Ahmed Moosagie.

 

Monday 28th Dhul Qa`dah 1433 – 15th October 2012.

 


 [i]بِأَنْ مَلَك مِائَتَيْ دِرْهَمٍ أَوْ عَرْضًا يُسَاوِيهَا غَيْرَ مَسْكَنِهِ وَثِيَابِ اللُّبْسِ أَوْ مَتَاعٍ يَحْتَاجُهُ إلَى أَنْ يَذْبَحَ الْأُضْحِيَّةَ.

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ما حكم الافطار في صوم القضاء بعذر أو بلا عذر

 

السؤال:

 

السلام عليكم

ما حكم الافطار في صوم القضاء بعذر أو بلا عذر؟ هل تجب إعادة صوم يوم الافطار في القضاء مع قضاء صوم يوم رمضان؟ أم فقط قضاء يوم رمضان؟ مع ذكر اختلاف الأئمة الأربعة من فضلكم

وجزاكم الله خيرا

 

الجواب:

 

بسم الله الرحمن الرحيم

 

الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن والاه, وبعد:

 

وعليكم السلام

 

من شرع في صوم قضاء رمضان ثم أفطره لعذر شرعي فلا إثم عليه، وعليه قضاء ذلك اليوم فقط، كما قال الله تعالى في سورة البقرة آية ١٨٥: شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ.

 

 

أما الذي شرع في صوم قضاء رمضان ثم أفطره بدون عذر شرعي فهو آثم بالإجماع، و أما ما عليه من قضاء فجمهور العلماء على أنه ليس عليه إلا قضاء يوم واحد ولا كفارة عليه.

 

الحنفية: قال الإمام الزيلعي رحمه الله في تبيين الحقائق شرح كنز الدقائق: لَا تَجِبُ الْكَفَّارَةُ بِإِفْسَادِ الصَّوْمِ فِي غَيْرِ رَمَضَانَ وَلَوْ فِي قَضَاءِ رَمَضَانَ لِأَنَّ الْكَفَّارَةَ وَرَدَتْ فِي هَتْكِ حُرْمَةِ رَمَضَانَ إذْ لَا يَجُوزُ إخْلَاؤُهُ عَنْ الصَّوْمِ بِخِلَافِ غَيْرِهِ مِنْ الزَّمَانِ.

 

الشافعية: قال الإمام النووي رحمه الله في المجموع شرح المهذب:فَلَا كَفَّارَةَ بِإِفْسَادِ صَوْمِ التَّطَوُّعِ وَالنَّذْرِ وَالْقَضَاءِ وَالْكَفَّارَةِ بِالْجِمَاعِ لِأَنَّ الْكَفَّارَةَ إنَّمَا هِيَ لِحُرْمَةِ رَمَضَانَ.

 

 

الحنابلة: قال الإمام ابن قدامة رحمه الله في المغني: وَلَا تَجِبُ الْكَفَّارَةُ بِالْفِطْرِ فِي غَيْرِ رَمَضَانَ، فِي قَوْلِ أَهْلِ الْعِلْمِ وَجُمْهُورِ الْفُقَهَاءِ. وَقَالَ قَتَادَةُ: تَجِبُ عَلَى مَنْ وَطِئَ فِي قَضَاءِ رَمَضَانَ؛ لِأَنَّهُ عِبَادَةٌ تَجِبُ الْكَفَّارَةُ فِي أَدَائِهَا، فَوَجَبَتْ فِي قَضَائِهَا، كَالْحَجِّ.

وَلَنَا أَنَّهُ جَامَعَ فِي غَيْرِ رَمَضَانَ، فَلَمْ تَلْزَمْهُ كَفَّارَةٌ، كَمَا لَوْ جَامَعَ فِي صِيَامِ الْكَفَّارَةِ، وَيُفَارِقُ الْقَضَاءُ الْأَدَاءَ؛ لِأَنَّهُ مُتَعَيِّنٌ بِزَمَانٍ مُحْتَرَمٍ، فَالْجِمَاعُ فِيهِ هَتْكٌ لَهُ، بِخِلَافِ الْقَضَاءِ.

 

 

وقال المالكية أيضا أنه لا كفارة عليه، قال الإمام القيرواني في الرسالة: وليس على من أفطر في قضاء رمضان متعمدا كفارة.

 

واختلف المالكية هل عليه قضاء يوم أو يومين، فقال بعضهم: عليه صوم يوم واحد.

 

قال الإمام أبو عمر القرطبي رحمه الله في الكافي في فقه أهل المدينة:ومن أفطر يوما من قضاء رمضان ناسيا لم يكن عليه شيء غير قضائه ويستحب أن يتمادى فيه للاختلاف ثم يقضيه، ولو أفطره عامدا أثم ولم يكن عليه غير قضاء ذلك اليوم

 

 

وقال بعضهم: عليه قضاء يومين.

 

قال الإمام الأزهري رحمه الله في الثمر الداني: وإنما الخلاف هل يقضي يوما واحدا أو يومين الراجح أنه يقضي يومين كما قاله ابن عرفة.

 

لا أدري أهذا هو المعتمد والمفتى به في المذهب المالكية أم لا، لذلك أقول: إسئل شيخا مالكيا لعله يفتيك ما هو المفتى به في مذهبه.

 

 

والله أعلم.

 

المجيب:

عبيد الله بن آدم آل إبراهيم

 

راجعه وصححه:

 

مولانا محمد عارف خان

 

راجعه ووافقه:

 

مفتي رشيد أحمد موسى جي

 

يوم الأحد ٢٠ ذو القعدة ١٤٣٣ هـ الموافق لـ ٧ أكتوبر ٢٠١٢ مـ

 

 

 

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Questions on the Mahdi

 

 

Question:

salam

a brother said the following:

“There is some debate amongst the scholars regarding the authenticity of many of the ahadith of the Mahdi and the events of the end of time. Some were very strict, and declared most of them weak, and others were a bit more easy.

And it is a bit complicated too. For instance, there might be a certain hadith which is weak, however on closer examination one will find that it is backed up by other texts, which might raise its level of authenticity. Also, the reason for its weakness has to be looked in to, as there is a difference between weakness on account of a narrator’s memory, for example, and weakness on account of a narrator being accused of lying etc.

Also, many of the texts regarding the fitan [trials] and events of the end of time are mawquf, meaning that it is the saying of a Sahabi, or munqati’ meaning the saying of a Tabi’i. This generally makes the text weak, however other factors have to be taken into account too, such as the fact that these things are usually not said according ot personal opinion, as they are matters of the “ghayb” or unseen, therefore they must have go tit from the Prophet [sallallahu ‘alayhi wa-sallam], thus giving them the ruling of being marfu’.

HOWEVER some of the Sahabah were known to have taken from the Isra’iliyyat, and at times it is hard to know if that Sahabi has told his report from the Prophet [sallallahu ‘alayhi wa-sallam] or the books of the Ahl al-Kitab [al-Isra’iliyyat].

So as you can see, it is quite complicated…..”

***

[1]Is it a correct overview?

[2]To what extent were Israiliyyat used by the noble and blessed Sahabah and Taba’een radiullahu anhum and subsequent generations,
(i) to do with end of times,
(ii) on issuses of Aqida, and actions such as Salah and other aspects of Islam?
(iii) and in other matters in general?
(iv) was it quite often?

[3]Are we able to distinguish these narrations from them and know for sure, that which the Best of creation salAllahu alayhi wa ala alihi wa sahbihi wa salam, guided us to?

[4] Are the Ahadith al-Sharif with regard to the description of sayyiduna Imam al-Mahdi alayhi salam sahih, for eg.,

(i)narrations that mention his name and the fact that he will be from the family of sayyiduna Imam al-Hasan alayhisalam?
(ii)and in general?
(iii)Also to do with the fitan before and sayyiduna Imam al-Mahdi alayhisalam?

[5] How can we make sense of the time we are living in, and that which is to come? i mean, the end of times, as the descriptions comes to us about the end of times, are hard to place in these times, i mean,
recently i heard that china was going to build seventy more airports in its country and hence the technological advancement etc., the landscape and even individuals, it is difficult to contextualise what we have recieved of the narrations about the fitans in the present and future the way the world is going?
Could you explain, and add the missing knowledge to my understanding, so that i may be able to comprehend and be at ease?

 

Answer:

 

Bismillaahir Rahmaanir Raheem.

Alhamdulillaahi was salaatu was salaamu `alaa Rasoolillaahi wa `alaa aalihi wa sahbihi wa man waalaahu, wa ba`d:

 

It is correct to a degree in much of what it says yes.
The majority of the Sahaabah Radhiallaahu `Anhum did not pay much attention to the narrations of the Ahlul Kitaab (Jews and Christians), however some Sahaabah Radhiallaahu `Anhum did narrate certain things from them, and it’s usually quite clear whether it’s taken from Rasoolullaah Sallallaahu `Alayhi Wa Sallam or from the Ahlul Kitaab.

 

These narrations were only ever mentioned when it does not conflict with the Sharee`ah, and when the Sharee`ah is silent on certain topics, such as the stories of the Anbiyaa `Alayhimus Salaam etc.

 

The narrations regarding the Mahdi are authentic, to the extent that Imaam Abul Hasan Al-Aaburiyy Rahimahullaah says in Manaaqibush Shaafi`i: “The narrations regarding the Mahdi have reached the level of Mutawaatir (due to the amount of narrations from Rasoolullaah Sallallaahu `Alayhi Wa Sallam), that he is from the family of Nabi Sallallaahu `Alayhi Wa Sallam, and he will rule for seven years, and he will fill the earth with justice, and he will go out with `Eesaa Ibn Maryam `Alayhimas Salaam and aid him in killing the Dajjaal at the entrance of Ludd in Palestine, and he shall lead this Ummah in Salaah, and `Eesaa `Alayhis Salaam will perform Salaah behind him.” [i]

 

Imaam Ibn Taymiyyah Rahimahullaah says in Minhaajus Sunnah: “Indeed the Ahaadeeth which are used to prove the emergence of the Mahdi are authentic Ahaadeeth, it has been narrated by Abu Daawood, At-Tirmidhi, Ahmad and others, from the Hadeeth of (Hadhrat `Abdullaah) Ibn Mas`ood (Radhiallaahu `Anhu) and others.” [ii]

 

The Hadeeth of Hadhrat `Abdullaah Ibn Mas`ood Radhiallaahu `Anhu that Imaam Ibn Taymiyyah Rahimahullaah refers to is:

 

Rasoolullaah Sallallaahu `Alayhi Wa Sallam said: “Even If only one day was left of the world, Allaah would lengthen that day until He sends therein a man from me – or my family -, his name will be like my name, and his father’s name will be my father’s name, he shall fill the earth with justice and fairness as it had been filled with oppression and tyranny.”Sunan Abu Daawood. [iii]

 

The description of how exactly the signs will occur, Allaah knows best. But what we do know is that the signs will definitely take place, the advancement of technology will not change that.

 

Nothing is difficult for Allaah. How many nations came and went in the past and not a shred remains of their empires? The Roman and Persian Empire were the most advanced superpowers of the ancient world, but nothing remains of them today.

 

As Muslims we should not become arrogant as the perished nations of before and think that we are powerful and advanced, Allaah informs us in the Qur’aan about the perished nations and says in Surah Fussilat Aayah 15-16: “As for (the people of) `Aad, they were arrogant on earth without a right and they said: ‘Who has more power than us?’ Did they not see that Allaah who created them was more powerful than them? But they were rejecting Our signs.

So We sent upon them a cold screaming wind during days of misfortune so that We may make them taste a disgraceful punishment in the life of this world, and the punishment of the hereafter is more disgracing, and they will not be helped.” [iv]

 

So it’s nothing for Allaah to destroy America, Britain, China, Russia and all the other so called superpowers of the world, and to destroy all forms of technology and return the world to how it was a thousand years ago. Or to let the signs take place as mentioned in the Ahaadeeth while all the technological advancements remain untouched.

 

Therefore it is possible that when the Ahaadeeth speaks about people riding horses at the end of times that those “horses” refers simply to transport, but there is nothing to prevent it from literally meaning “horses”, and the same applies to all the other signs.

 

 

And Allaah knows best.

 

Answered by:

Ubaidullah Ibn Adam Aal-Ebrahim.

 

Checked and Approved by:

Mufti Rashid Ahmed Moosagie.

 

Wednesday 23rd Dhul Qa`dah 1433 – 10th October 2012.

 


 [i]قد تواترت الأخبار واستفاضت [بكثرة رواتها عن المصطفى صلى الله عليه وسلم -يعني] في المهدي- وأنه من أهل بيت النبي صلى الله عليه وسلم , وأنه يملك سبع سنين, ويملأ الأرض عدلاً وأنه يخرج مع عيسى بن مريم, ويساعده في قتل الدجال بباب لد بأرض فلسطين, وأنه يؤم هذه الأمة, وعيسى -صلى الله عليه- يصلي خلفه.

 [ii]أَنَّ الْأَحَادِيثَ الَّتِي يُحْتَجُّ بِهَا عَلَى خُرُوجِ الْمَهْدِيِّ أَحَادِيثُ صَحِيحَةٌ، رَوَاهَا أَبُو دَاوُدَ، وَالتِّرْمِذِيُّ، وَأَحْمَدُ، وَغَيْرُهُمْ، مِنْ حَدِيثِ ابْنِ مَسْعُودٍ وَغَيْرِهِ.

 [iii]لَوْ لَمْ يَبْقَ مِنَ الدُّنْيَا إِلَّا يَوْمٌلَطَوَّلَ اللَّهُ ذَلِكَ الْيَوْمَحَتَّى يَبْعَثَ فِيهِ رَجُلًا مِنِّيأَوْمِنْ أَهْلِ بَيْتِي يُوَاطِئُ اسْمُهُ اسْمِي، وَاسْمُ أَبِيهِ اسْمُ أَبِييَمْلَأُ الْأَرْضَ قِسْطًا، وَعَدْلًا كَمَا مُلِئَتْ ظُلْمًا وَجَوْرًا – .رواه الإمام أبو داود رحمه الله في سننه بسند صحيح.

 [iv]فَأَمَّا عَادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً وَكَانُوا بِآيَاتِنَا يَجْحَدُونَ. فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِي أَيَّامٍ نَحِسَاتٍ لِنُذِيقَهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَلَعَذَابُ الْآخِرَةِ أَخْزَى وَهُمْ لَا يُنْصَرُونَ. – سورة فصلت آية ١٥-١٦.

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I wanted to know about men wearing rings: what’s allowed? what’s not allowed?

 

Question:

 

Assalaamu alaykum,

I wanted to know about men wearing rings: what’s allowed? what’s not allowed? How much silver can they wear? Are wedding rings allowed for men?

And there’s conflict regarding women wearing fake rings, what is the ruling regarding wearing rings that are not real gold/silver?

JazakAllahu khayran.

 

Answer:

 

Bismillaahir Rahmaanir Raheem.

Alhamdulillaahi was salaatu was salaamu `alaa Rasoolillaahi wa `alaa aalihi wa sahbihi wa man waalaahu, wa ba`d:

 

Wa `alaykumus salaam.

 

For men, the only permissible material that a ring can be made of is silver. Gold, platinum, white gold, brass, copper, metal, lead etc are all impermissible for men.

 

`Abdullaah Ibn Buraydah narrates from his father who said: “A man came to Rasoolullaah Sallallaahu `Alayhi Wa Sallam wearing a brass ring, so he (Sallallaahu `Alayhi Wa Sallam) asked him: “Why do I get the smell of idols from you?” So he threw it (the ring) away. Then he came and he was wearing an iron ring, so he (Sallallaahu `Alayhi Wa Sallam) said: “Why do I see the jewellery of the inmates of hell on you?” So he threw it away, and he asked: “O Rasool of Allaah (Sallallaahu `Alayhi Wa Sallam) from what material should I make it?” He (Sallallaahu `Alayhi Wa Sallam) said: “Make it of silver, and do not make it (equal to) a complete Mithqaal (about 4.374 grams).”Sunan Abu Daawood. [i]

 

Commenting on this Hadeeth, Mullaa `Ali Al-Qaaree Rahimahullaah says in Mirqaatul Mafaateeh: “Reported by At-Tirmidhi, Abu Daawood and An-Nasaa’ee, with a Hasan chain, in fact Ibn Hibbaan has graded it as Saheeh.” [ii]

 

This Hadeeth lays down the law with regards to the wearing of rings by men.

 

Imaam Muhammad Ibn Al-Hasan Ash-Shaybaani Rahimahullaah says in his Al-Muwatta: “It is not correct for a man to wear a ring of gold, nor iron, nor brass, nor made out of anything besides silver, as for women, then there is no problem in them wearing gold rings.” [iii]

 

As for the ceremony of giving wedding rings, then that is from the customs of the Kuffaar which should be avoided.

 

Hadhrat `Abdullaah Ibn `Umar Radhiallaahu `Anhu narrates that Rasoolullaah Sallallaahu `Alayhi Wa Sallam said: “Whoever imitates a nation, then he is of them.”Sunan Abu Daawood. [iv]

 

The issue with women’s rings is based upon the fact that we say it is not permissible for a woman to wear a ring made of iron, nor brass, nor copper, nor lead, based upon the Hadeeth quoted earlier from Sunan Abu Daawood.

 

Imaam Abu Bakr Al-Haddaadee Rahimahullaah mentions in Al-Jawharatun Nayyirah that Imaam Al-Khujandee Rahimahullaah said: “Wearing rings of iron, brass, copper and lead are a despicable act that is not permissible for men and women, because it is the dress wear of the inmates of hell.” [v]

 

It is for that reason that we say that not all imitation jewellery is permissible for women, because many of those rings are made of these items.

 

However if one of these four types of rings is covered entirely in pure silver so that a person cannot see the iron, brass etc, then such a ring will be permissible for both men and women, and likewise if it is covered in gold then it will be permissible for women.

 

Imaam Ibn `Aabideen Rahimahullaah says in Raddul Muhtaar: “There is no harm in him (a man) wearing an iron ring that has been covered and dressed in silver to the extent where it (the iron) cannot be seen.” [vi]

 

This will also refer to the silver and gold plating of today.

 

And Allaah knows best.

 

Answered by:

Ubaidullah Ibn Adam Aal-Ebrahim.

 

Checked and Approved by:

Mufti Rashid Ahmed Moosagie.

 

Sunday 20th Dhul Qa`dah 1433 – 7th October 2012.

 


 [i]عَنْ عَبْدِ اللَّهِ بْنِ بُرَيْدَةَ، عَنْ أَبِيهِ، أَنَّ رَجُلًا، جَاءَ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَعَلَيْهِ خَاتَمٌ مِنْ شَبَهٍ، فَقَالَ لَهُ: «مَا لِي أَجِدُ مِنْكَ رِيحَ الْأَصْنَامِ» فَطَرَحَهُ، ثُمَّ جَاءَ وَعَلَيْهِ خَاتَمٌ مِنْ حَدِيدٍ، فَقَالَ: «مَا لِي أَرَى عَلَيْكَ حِلْيَةَ أَهْلِ النَّارِ» فَطَرَحَهُ، فَقَالَ: يَا رَسُولَ اللَّهِ، مِنْ أَيِّ شَيْءٍ أَتَّخِذُهُ؟ قَالَ: «اتَّخِذْهُ مِنْ وَرِقٍ، وَلَا تُتِمَّهُ مِثْقَالًا»– رواه الإمام أبي داود في سننه.

 [ii](رَوَاهُ التِّرْمِذِيُّ، وَأَبُو دَاوُدَ، وَالنَّسَائِيُّ) : أَيْ بِسَنَدٍ حَسَنٍ، بَلْ صَحَّحَهُ ابْنُ حِبَّانَ.

 [iii]لا يَنْبَغِي لِلرَّجُلِ أَنْ يَتَخَتَّمَ بِذَهَبٍ وَلا حَدِيدٍ وَلا صُفْرٍ وَلا يَتَخَتَّمُ إِلا بِالْفِضَّةِ، فَأَمَّا النِّسَاءُ فَلا بَأْسَ بِتَخَتُّمِ الذَّهَبِ لَهُنَّ.

 

 [iv]عَنِ ابْنِ عُمَرَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: مَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُمْ. – رواه الإمام أبو داود رحمه الله في سننه بسند صحيح.

 [v]وَفِي الْخُجَنْدِيِّ التَّخَتُّمُ بِالْحَدِيدِ وَالصُّفْرِ وَالنُّحَاسِ وَالرَّصَاصِ مَكْرُوهٌ لِلرِّجَالِ وَالنِّسَاءِ؛ لِأَنَّهُ زِيُّ أَهْلِ النَّارِ.

 [vi]لَا بَأْسَ بِأَنْ يُتَّخَذَ خَاتَمُ حَدِيدٍ قَدْ لُوِيَ عَلَيْهِ فِضَّةٌ وَأُلْبِسَ بِفِضَّةٍ حَتَّى لَا يُرَى.

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Recitation before sleeping

 

Question:

 

Assalamu alaikum

If one recites certain sunnah suwar, like surah mulk, that are supposed to be read before going to sleep, does it have to be immediately before going to sleep or can they be recited a few hours earlier?

 

Answer:

 

Bismillaahir Rahmaanir Raheem.

Alhamdulillaahi was salaatu was salaamu `alaa Rasoolillaahi wa `alaa aalihi wa sahbihi wa man waalaahu, wa ba`d:

 

Wa `alaykumus salaam.

 

Hadhrat Jaabir Radhiallaahu `Anhu says: “Nabi Sallallaahu `Alayhi Wa Sallam would not sleep until he (Sallallaahu `Alayhi Wa Sallam) had recited Tanzeel As-Sajdah (Surah As-Sajdah) and Tabaarak (Surah Al-Mulk).”Sunan At-Tirmidhi.[i]

 

In Mirqaatul Mafaateeh Mullaa `Ali Al-Qaaree Rahimahullaah quotes Imaam At-Teebee Rahimahullaah who says: “It is possible that the meaning could be:

 

1: When the time to sleep would enter, then he (Sallallaahu `Alayhi Wa Sallam) would not sleep until he (Sallallaahu `Alayhi Wa Sallam) had recited them both (As-Sajdah and Al-Mulk).

 

2: He (Sallallaahu `Alayhi Wa Sallam) would never sleep until he (Sallallaahu `Alayhi Wa Sallam) had recited them both.

 

Meaning that it was not his (Sallallaahu `Alayhi Wa Sallam) habit to sleep before reciting, so the recitation would occur before the time of sleeping entered, no matter what time it was.” [ii]

 

Mullaa `Ali Al-Qaaree Rahimahullaah then comments himself and says: “And it cannot be doubted that the second possibility is more apparent, due to the fact that there exists no necessity to lead to its restriction (to only the time of sleeping).” [iii]

 

Therefore it will be permissible to recite it sometime before going to sleep.

 

And Allaah knows best.

 

Answered by:

Ubaidullah Ibn Adam Aal-Ebrahim.

 

Checked and Approved by:

Mufti Rashid Ahmed Moosagie.

 

Sunday 20th Dhul Qa`dah 1433 – 7th October 2012.

 


 [i]عَنْ جَابِرٍ، قَالَ: «كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ» لَا يَنَامُ حَتَّى يَقْرَأَ بِتَنْزِيلُ السَّجْدَةِ، وَبِتَبَارَكَ. – رواه الإمام الترمذي رحمه الله في سننه بسند صحيح.

 [ii]وَيُحْتَمَلُ أَنْ يَكُونَ الْمَعْنَى: إِذَا دَخَلَ وَقْتُ النَّوْمِ لَا يَنَامُ حَتَّى يَقْرَأَهُمَا، وَأَنْ يَكُونَ لَا يَنَامُ مُطْلَقًا حَتَّى يَقْرَأَهُمَا، وَالْمَعْنَى: لَمْ يَكُنْ مِنْ عَادَتِهِ النَّوْمُ قَبْلَ الْقِرَاءَةِ فَتَقَعُ الْقِرَاءَةُ قَبْلَ دُخُولِ وَقْتِ النَّوْمِ، أَيْ وَقْتَ كَانَ.

 [iii]وَلَا يُشَكُّ أَنَّ الِاحْتِمَالَ الثَّانِيَ أَظْهَرُ لِعَدَمِ احْتِيَاجِهِ إِلَى تَقْدِيرٍ يُفْضِي إِلَى تَضْيِيقٍ.

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