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Islam Invite to the Way of your Lord with wisdom and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided." Holy Qur'an 16:125

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  #11  
Old Sunday, April 21, 2013
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Social Services in Islam


Question:
What is the concept of social service in Islam? Do we have to work for the Muslim community only or for the whole of humankind as was done by Prophet Muhammad (Pbuh) ? Please clarify.

Answer:
In Islam, social service is of immense significance. Whatever services a person renders for the welfare of humankind, and through these deeds, hopes for the blessings of Allah will be regarded as righteous deeds. These deeds if done solely for seeking the pleasure of Allah (and not for recognition or show) will be considered Karze Hasana and will surely be rewarded by Allah.

Allah says in the Glorious Qur'an :

" Whoever comes (at Judgement) with a good deed will have better than it, and they, from the terror of that day, will be safe."
(Surah An-Naml, 27:89)

"He that does good shall have ten times as much to his credit "
(Surah Al An'am, 6:160)

"Then shall anyone who has done an atom's weight of good see it!"
(Surah Al-Zilzal, 99:7)

Allah repeatedly instructs as in the Glorious Qur'an to behave kindly, to give charity, to serve the poor, the orphans, and the needy. While the qur'an condemns hoarders and misers, it also prohibits ill-treating and threatening the poor and the needy.

In all these verses of the Qur'an, Allah has not instructed the Muslims to work only for the welfare of the Muslims. There is no such restraints. All these instructions are general in their scope and hence include both, the Muslims as well as the non-Muslims. The Prophet (pbuh) too has made it clear that striving of a Muslim for the welfare of any of the human beings or living creatures is an act of charity.

Narrated Anas bin Malik (RA) :

Allah's Messenger said : "There is none amongst the Muslims who plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, but is regarded as a charitable gift for him." (Sahih Bukhari, Vol. 3, Hadith No. 513)

In Islam, removing a harmful thing from way is also Sadaqa (charity). (Sahih Bukhari, Vol. 4, Hadith No. 232)

Narrated Abu Huraira (RA):

Allah's Apostle said, "While a man was on the way, he found a thorny branch of a tree on the way and removed it. Allah thanked him for that deed and forgave him." (Sahih Bukhari, Vol. 3, Hadith No. 652)

Islam ordains us to treat all the living creatures well and with kindness.

Social service that is done by a Muslim for any human being, irrespective whether the beneficiary is a Muslim or a non-Muslim, and which gets this beneficiary closer to his Creator Allah and makes him/her understand Islam better, then the reward for the performer of such service will be further multiplied. First, for the social service and second, for getting the other person closer to his Creator. These acts of social service include Islaah if the recipient is a Muslim and Daw'ah if the recipient is a non-Muslim.

Narrated Urwa bin Az-Zubair (RA):

Hakim bin Hizam said, "O Allah's Apostle! I used to do good deeds in the pre-Islamic period of ignorance, e.g., keeping good relations with my kith and kin, manumitting slaves (releasing and freeing slaves after paying for them) and giving alms. Shall I receive a reward for all that?" Allah's Apostle replied, "You embraced Islam with all the good deeds which you did in the past." (Sahih Bukhari, Vol. 3, Hadith No. 423 & Sahih Muslim, Vol. 1, Hadith No. 223)

Narrated Abu Huraira (RA):

Allah's Apostle said, "While a man was walking he felt thirsty and went down a well and drank water from it. On coming out of it, he saw a dog panting and eating mud because of excessive thirst. The man said, 'This (dog) is suffering from the same problem as that of mine. So he (went down the well), filled his shoe with water, caught hold of it with his teeth and climbed up and watered the dog. Allah thanked him for his (good) deed and forgave him." The people asked, "O Allah's Apostle! Is there a reward for us in serving (the) animals?" He replied, "Yes, there is a reward for serving any animate." (Sahih Bukhari, Vol. 3, Hadith No. 551)

Thus, social service in Islam carries great significance and it is to be done to all in general, regardless of the religion. And Allah knows best.

The system of Zakaat in Islam, however is a religious duty and obligation upon the Muslims and the beneficiaries of Zakaat are only Muslims.

The Qur'an provides details about needy Muslims that are entitled to Zakaat :

"Zakaat expenditures are only for the poor and for the needy and for those employed to collect (Zakaah) and for bringing hearts together (for Islam) and for freeing captives (or slaves) and for those in debt and for the cause of Allah and for the (stranded) traveller - an obligation (imposed) by Allah. And Allah is knowing and wise." (Surah Tauba, 9:60).

http://www.irf.net/index.php?option=...011&Itemid=199
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  #12  
Old Tuesday, April 23, 2013
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Using Facebook


Question:
I am too confused whether to use Facebook or not.

Answer:
Facebook and other social networks in of themselves are not Haram. However, viewing content that is not permissible to view or communicating with those whom it is not permissible to communicate with, is Haram. Hence if one limits one's use of facebook and other social networks to permissible activities then utilizing facebook etc. will not be Haram. However, if one utilizes facebook etc. for impermissible viewing or communication then such usage of the program will be deemed impermissible and such viewing and communication will be regarded as sinful.

Further, if one has no need to utilize facebook etc. for communication or other permissible work then one should avoid using it because of the numerous harms and evils associated with it as well as the involvement of facebook in the blasphemy of Rasulullah (Sallallaahu Alaihi Wa Sallam). It has been noted that people are generally unable to control their temptations and innocent usage of the program often leads one to sin. Therefore, we would not encourage the usage of social networks.

In some instances it may be noticed that certain Ulama or Organizations use such social media for certain strategic purposes. Such usage is acceptable/tolerable if it is based on a specific wisdom and purpose that they may have. Where this does not exist, the usage of such social media should be avoided.

And Allah Ta'ala Knows Best

http://www.albalagh.net/qa/0167.shtml
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Old Tuesday, April 23, 2013
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Status of Cigarettes in Islam

Question:
What is the status of cigarettes in Islam, and what is the difference between haram and makrooh?

Answer:
Haram and makrooh tahreemi both refer to something that is impermissible and sinful. However, there are some differences between them that may be explained as follows:

Haram is where something is clearly and unambiguously prohibited through a very high level of Shari’ proof and severe reproach has been mentioned for committing such an act. Makrooh tahreemi, on the other hand refers to something that is very close to it, in that either the proof is of a high level but not to the extent that is could be termed haram or there is not such a high level of reproach mentioned for committing such an act. Further, someone who denies a haram act being haram and states it to be halal will be deemed to be out of the fold of Islam (e.g. if one regards swine or wine etc to be halal), whilst one who regards an act that is makrooh tahreemi to be permissible will not be deemed to be out of the fold of Islam.

In terms of cigarettes, we are of the view that they are makrooh.

And Allah Ta'ala Knows Best

http://www.albalagh.net/qa/0136.shtml
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Old Tuesday, April 23, 2013
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Celebrating Islamic New Year

Question:
I have noticed many Islamic organizations and masjids wishing people “Happy New Year” in relation to the Islamic New Year. I even heard the Friday sermon asking people to make personal resolutions for the New Year.

Is there any evidence in the Quran and Sunnah to commemorate the start of a new Islamic year by doing any specific acts on this day, such as sending each other greetings or making resolutions, or is this behavior among Muslims just another form, like Eid Greeting cards, of imitating the Christians in how they celebrate and commemorate their events?


Answer:
According to my knowledge celebrating the Islamic New Year and sending messages commemorating the same is not an established teaching of Islam. Rather, it seems that this practice has been taken from the practices of other cultures and religions and hence must be avoided. One should not wait for the new year to make resolutions with regards to one's spiritual upliftment and working towards achieving them. Good deeds and taubah should never ever be delayed.

And Allah Ta'ala Knows Best

http://www.albalagh.net/qa/0128.shtml
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Old Tuesday, April 23, 2013
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Praying in Short Sleeves

Question:
I would like to know the ruling of putting on a sleeveless shirt then going to perform salah.


Answer:
As a general rule, it is makruh (disliked) to wear in salah any attire which a person of sound religious disposition will not wear in a respectable gathering or in front of a respectable person. This is so because in salah a person is standing before the Lord of both worlds. Thus short sleeve shirts are not an appropriate form of dress for salah.

In this regard we should remember the command of Allah:

خُذُواْ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ

”Wear your beautiful apparel at every time and place of prayer.” [Al-a’raf, 7:31]

And Allah Ta'ala Knows Best

http://www.albalagh.net/qa/0101.shtml
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Old Tuesday, April 23, 2013
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Astrology and Horoscopes

Question:
If a person shows his/her hand to a palmist, his/her 40 days' prayers are not accepted. Does this also apply to the case of someone only casually reading a horoscope?

Also, back in school, I thought only believing in palmistry was forbidden in Islam. And I didn't know that your 40 days' prayers are not accepted if you show your palm to someone. So, out of ignorance, I showed my palm to a girl who claimed to know palmistry. I did it just for fun (and not because I believed in it). When I got to know about the punishment, later on, I offered nafil-i-tauba and sought Allah's forgiveness for the same. Will I be forgiven (since it was something I did out of ignorance)?


Answer:
Palmistry, fortune-telling etc are acts which are absolutely abhored and forbidden in Islam.

The degree to which these acts are forbidden could be grasped from the fact that the one who does the fortune telling has been classified as a kafir.
Similarly, the one who believes in what the fortune teller says has also been mentioned to be a kafir.

Thus we can see the severity of these acts and we can understand that showing the hand to the palmist is completely forbidden, regardless of whether one believed her or not.

Now, if one showed the hand or read the horoscope INTENDING to accept what was to be told, then the salah of that person for the next forty days would go unrewarded ie. the salah would not have to be repeated, but no reward would be accrued for it.

And if one did believe the fortune-teller or palmist, then the hadith clearly mentions this person to be out of the fold of Islam.

As for your showing your palm to that girl, it was wrong to do so, but as you did repent we hope that Allah Ta'ala would forgive you for it.

(References: Fatawa Mufti Mahmud 1/195, Ahsanul Fatawa 1/52, Khairul Fatawa 1/75, Nizamul Fatawa 1/81, Mirqaatul Mafateeh, Sharh Muslim of Nawawi)
And Allah Ta'ala Knows Best

http://www.albalagh.net/qa/0094.shtml
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Old Tuesday, April 23, 2013
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Second Jama'at in Masjid

Question:
I have read your statement that it is makrooh to make second jama'at in the masjid and the reason you gave that Prophet , had left the Masjid when he came late out of the town. My point is that he did not say anything and he might have left for some other reasons. There is a hadith in which Prophet said that if you are two, establish jama'at. In the whole of Saudi Arabia this practice is going on. In Canada also all Saudis who are here always establish second jama'at on the same musalla. Please comment with some solid hadith.


Answer:
Before answering your questions, I think it would be necessary to clarify our standpoint on the matter. If Salat has been performed in a masjid which has an imam, then it is makrooh tahrimi to make a second jama'at of the same Salat inside the masjid proper. It is permissible to perform it in jama'at outside the masjid.

As for a musalla or a masjid that does not have an Imam, then it is permissible to perform more than one jama'at in such a masjid.

This is the standpoint of Imam Abu Hanifah, Imam Malik and Imam Shafi, as well as the majority of the fuqaha from the salaf (rahimahullah). Imam Ahmed gives permission for it, thus your quoting the practice of the Saudis has no bearing on the issue, as the majority of them are either Hambalis (followers of Imam Ahmed) or Wahabis, who are also proponents of its permissibility.

The reason for this karahat (dislike) is not the narration we have mentioned; the reason is that the permissibility of second jama'ats leads to a decrease in the number of people coming for the first jama'at, while one of the objectives of jama'at is to gather the Muslims together at one time.

In addition to this great harm, by granting permission for second jama'ats the door is opened for discord and disunity to set in, as any group that has slight differences with the Imam on any issue will then begin performing their own jama'at in the masjid.

One of the main reasons mentioned by Allah for Masjid-ud-dirar being built was to cause disunity between the Muslims, thus our pious predecessors (the Sahaba, Tabieen and A'immah), on the basis of what they learnt from Nabi made sure they closed this door on those who want to break the unity of the Muslims. Thus we find that the practice of the Sahaba, Radi-Allahu anhum, was that if they came to the masjid after the Salat was over, they would perform Salat individually. (Ibn Abi Shaibah Vol.2 Pg.113)

This was the practice of the salaf, thus we find it narrated from many of them that the second jama'at is makrooh, thus their practice was to perform Salat individually. Amongst those from which this is narrated is:

1. Qasim ibn Muhammad , the grandson of Sayyidna Abu Bakr, Radi-Allahu anhuma, and the great faqih of Madinah. (Ibn Abi Shaibah Vol.2 Pg.113)
2.Hasan Basri (Ibid)
3.Abu Qilabah (Ibid)
4.Hafs ibn Sulaiman (Abdul Razaaq Vol.2 Pg.293)
5. Sufyaan Thawri (Ibid)
6. Abdul Razzaaq San'aani (Ibid)
7. Ibrahim Nakha'i (Abdul Razaaq Vol.2 Pg.292, Ibn Abi Shaibah Vol.2 Pg.112)

The practice of the Sahaba and the fatwa of all these luminaries is sufficient to establish karahat.

Now the narration about Nabi also points to the same, thus we have used it as well. Our opinion regarding our beloved Nabi is that he would not have left the great reward of performing Salat with jama'at in Masjid-un Nabawi, unless of course it was makrooh. Now when all the above proofs concur with this interpretation of the hadith, it is specified that this is its meaning.

And Allah Ta'ala Knows Best

http://www.albalagh.net/qa/0061.shtml
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