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Thursday, August 31, 2017

Fasting on the Day of Arafah

https://youtu.be/avi32u0mXEA

Car leasing and Islamic Shareeah


Is leasing a car in the US haraam? I don't know if there is any interest involved or not.

Praise be to Allaah.  

The ruling on a thing is based on the way it is understood, so it is not possible to state whether this purchase is permissible or forbidden without studying the contract and its clauses. 

There are two common forms of buying and selling by installments (leasing): 

1 – Where you buy a car from the owner, whether the owner is an individual or a company, on the basis that you will pay for it in installments. There is nothing wrong with this, even if the price in installments is higher than the price if paid for in cash. See question no. 13973

2 – Where you buy the car through a company or person who does not own it, rather they pay the price to the owner on your behalf, on the basis that you will pay off the price in installments with interest. This is haraam, because what this contract means is that this company or bank is giving you an interest-based loan, and is not buying anything in such a way that it becomes their property so that they can sell it on to you. See question no. 10958 

But if we assume that the bank buys the car in real terms and becomes its owner, then sells it to you in installments for a higher price, there is nothing wrong with that; this is akin to the first scenario. 

The Standing Committee was asked: 

A man asked his friend to buy a car for him with cash, then sell it to him for a deferred payment with extra money as a profit. Is this regarded as riba? 

They replied:  

If a man asks another to buy a specific car for him or a car that meets certain requirements that he stipulates, and promises to buy it from him, and he buys it from the one whom he asked to do that and takes possession of it, it is permissible for the one who asked for it to buy it from him after that for cash or in installments with a specific amount of extra money as a profit. This is not a kind of selling what one does not have, because the one who you asked for this product is selling it to the one who asked for it after buying it and taking possession of it. He does not have the right to sell it to his friend, for example, before he buys it, or after he buys it and before he takes possession of it, because the Prophet (peace and blessings of Allaah be upon him) forbade selling goods until the merchant has them in his own possession. 

Fataawa al-Lajnah al-Daa’imah, 13/152 

And Allaah knows best.

Islam Q&A

https://islamqa.info/en/20091

Monday, August 14, 2017

Backbiting (Gheebah) and its Expiation

Backbiting (Gheebah) and its Expiation

A. What is the ruling on accusing somebody of having a loose tongue? 
B. Do you have to tell them what they have said and to whom? 
This is a matter that has arisen and instead of the person being told what they are supposed to have said and to whom. They are being told that the ones telling them they have a loose tongue, that they have it on good authority that they do not have to say any more than "you have a loose tongue" 
C. How can a person be accused of something they might not have said without telling them? 
The person could be innocent and their reputation is now in pieces. 
I ask you to please provide all the relevant Islamic rulings on this matter to Inshallah stop all the slandering and backbiting that is happening to the person accused of having a loose tongue.

Praise be to Allah.

Firstly:  

The Muslim has to guard his tongue and avoid things that have been forbidden. Among these forbidden things which people often take lightly are gheebah (backbiting), buhtan (slander) and nameemah (malicious gossip). 

Gheebah or backbiting means speaking about a Muslim in his absence and saying things that he would not like to have spread around or mentioned. Buhtan or slander means saying things about a Muslim that are not true, or in other words telling lies about him. Nameemah or malicious gossip means telling one person what another said in order to cause trouble between them. 

There is a great deal of evidence to show that these actions are haram (impermissible). It will suffice for us to mention just a few of them in order to demonstrate that they are haram. 

Allah says (interpretation of the meaning): 

“neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allah. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful” [49:12] 

It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Do you know what gheebah (backbiting) is?” They said, “Allah and His Messenger know best.” He said, “Saying something about your brother that he dislikes.” It was said, “What if what I say about my brother is true?” He said, “If what you say is true then you have backbitten about him, and if it is not true, then you have slandered him.” 

[Muslim]

It was narrated that Ibn ‘Abbas said: The Messenger of Allah (peace and blessings of Allah be upon him) passed by two graves and said, “They are being punished, but they are not being punished for anything that was difficult to avoid. One of them used to walk about spreading malicious gossip (nameemah), and the other used not to take precautions to avoid getting urine on himself when he urinated.” Then he called for a green branch, which he split in two and planted a piece on each grave, and said, “May their torment be reduced so long as these do not dry out.” [al-Bukhaari, Muslim] 

For a person to say of another, “He cannot control his tongue (or he has a loose tongue)” is undoubtedly one of those things that a person would dislike to have said about him. If it is true, then it is gheebah (backbiting), and if it is not true then it is buhtan (slander). 

Everyone who does any kind of backbiting, slander or malicious gossip has to repent and pray for forgiveness, and that is between him and Allaah. If he knows that any of his words reached the person about whom he was speaking, then he should go to him and ask him to forgive him. But if he does not know, then he should not tell him; rather he should pray for forgiveness for him and make du’a(supplication) for him, and speak well of him in his absence just as he spoke against him. Similarly, if he knows that telling him will provoke more enmity, then it is sufficient to make du’a for him, speak well of him and pray for forgiveness for him. 

It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever has wronged his brother with regard to his honour or anything else, let him seek his forgiveness today, before there will be no dinar and no dirham, and if he has any good deeds to his credit they will be taken from him in a manner commensurate with the wrong he did, and if he has no good deeds, then some of his counterpart’s bad deeds will be taken and added to his burden.” [al-Bukhaari]. 

Shaykh al-Islam Ibn Taymiyah said: 

Whoever wrongs a person by slandering him, backbiting about him or insulting him, then repents, Allah will accept his repentance, but if the one who was wronged finds out about that, he has the right to settle the score. But if he slandered him or backbit about him and the person did not hear of that, then there are two views according to the scholars, both of which were narrated from Ahmad, the more correct of which is that he should not tell him that he spoke against him in his absence. It was said that he should rather speak well of him in his absence just as he spoke badly of him in his absence, as al-Hasan al-Basri said: the expiation for gheebah is to pray for forgiveness for the person about whom you backbit. Majmoo’ al-Fataawa.

And Allah knows best.

Source: https://islamqa.info/en/23328

Islam Q&A

Saturday, July 29, 2017

Why does Islam not tell us to eat less red meat?

I would like to ask in the quran all meat except for pork is halal but doctors say that red meat is full of cholesterol and that it can lead to heart attacks and blockages in the veins so my question is if this food is dangerous to eat then why is it not in the quran that you should try to limit the amount that you eat.

Praise be to Allaah.  

It should noted first of all that the Qur’aan’ is a book of guidance and law-giving, it is not a book of medicine or astronomy, so that some people want it to mention everything that has to do with medicine, astronomy, plants or animals. 

Allaah says (interpretation of the meaning): 

“(This is) a Book which We have revealed unto you (O Muhammad صلى الله عليه وسلم) in order that you might lead mankind out of darkness (of disbelief and polytheism) into light (of belief in the Oneness of Allaah and Islâmic Monotheism) by their Lord’s Leave to the path of the All‑Mighty, the Owner of all praise”

[Ibraaheem 14:1] 

“And this is a blessed Book (the Qur’aan) which We have sent down, so follow it and fear Allaah (i.e. do not disobey His Orders), that you may receive mercy”

[al-An’aam 6:155] 

With regard to food, the Qur’aan forbids some foods and mentions them in detail, and some others are mentioned in the Sunnah of the Prophet (peace and blessings of Allaah be upon him).  

The Qur’aan mentions some general principles that have to do with food, then all of that is explained in detail in the Sunnah of the Prophet (peace and blessings of Allaah be upon him). 

Some of the issues that are discussed in detail in the Qur’aan are the following. Allaah says (interpretation of the meaning): 

“Say (O Muhammad صلى الله عليه وسلم): ‘I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it, unless it be Maytah (a dead animal) or blood poured forth (by slaughtering or the like), or the flesh of swine (pork); for that surely, is impure or impious (unlawful) meat (of an animal) which is slaughtered as a sacrifice for others than Allaah (or has been slaughtered for idols, or on which Allaah’s Name has not been mentioned while slaughtering). But whosoever is forced by necessity without wilful disobedience, nor transgressing due limits; (for him) certainly, your Lord is Oft‑Forgiving, Most Merciful’”

[al-An’aam 6:145]  

“Forbidden to you (for food) are: Al‑Maitah (the dead animals — cattle — beast not slaughtered), blood, the flesh of swine, and that on which Allaah’s Name has not been mentioned while slaughtering (that which has been slaughtered as a sacrifice for others than Allaah, or has been slaughtered for idols) and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns — and that which has been (partly) eaten by a wild animal — unless you are able to slaughter it (before its death) ‑ and that which is sacrificed (slaughtered) on An‑Nusub (stone‑altars). (Forbidden) also is to use arrows seeking luck or decision; (all) that is Fisqun (disobedience of Allaah and sin)”

[al-Maa’idah 5:3] 

With regard to some principles, Allaah says (interpretation of the meaning): 

“and eat and drink but waste not by extravagance, certainly He (Allaah) likes not Al‑Musrifoon (those who waste by extravagance)”

[al-A’raaf 7:31] 

This prohibition on extravagance in eating and drinking is general in meaning and does not apply to any particular type of food or drink. 

This general prohibition on extravagance is more far-reaching than simply forbidding extravagance in eating red meat or anything else, because this general meaning applies to many things. 

Ibn al-Qayyim (may Allaah have mercy on him) said in Zaad al-Ma’aad (4/213): 

Allaah guided His slaves to consume that which is enough to support the body of food and drink, and told them that it should be to the extent that will benefit the body in terms of quantity and quality. If it goes beyond that then it is extravagance, and both of them pose an obstacle to health and cause sickness; I mean not eating and drinking, or being extravagant in them. Preservation of health is included in these two words. End quote. 

Allaah says, describing the Prophet Muhammad (peace and blessings of Allaah be upon him) (interpretation of the meaning): 

“he allows them as lawful At‑Tayyibaat (i.e. all good and lawful as regards things, deeds, beliefs, persons and foods), and prohibits them as unlawful Al‑Khabaa’ith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons and foods)”

[al-A’raaf 7:157] 

And He says (interpretation of the meaning): 

“They ask you (O Muhammad صلى الله عليه وسلم) what is lawful for them (as food ). Say: “Lawful unto you are At‑Tayyibaat [all kinds of Halaal (lawful‑good) foods which Allaah has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables and fruits)]”

[al-Maa’idah 5:4] 

So everything that is good is permissible, and everything that is bad is haraam. 

With regard to the Sunnah, the Prophet (peace and blessings of Allaah be upon him) forbade the eating of every animal that has fangs and every bird that has talons, and he forbade eating the meat of domesticated donkeys, etc. 

The Prophet (peace and blessings of Allaah be upon him) also explained how the believer should be with regard to food and drink, as he said: “The human being does not fill any vessel worse than his stomach. It is sufficient for the son of Adam to eat a few mouthfuls, to keep him going. If he must do that (fill his stomach), then let him fill one third with food, one third with drink and one third with air.”

Narrated by al-Tirmidhi and classed as saheeh by al-Albaani in Saheeh al-Tirmidhi

And the Prophet (peace and blessings of Allaah be upon him) forbade every harmful thing, whether that is food, drink or anything else. He said: “There should be neither harming nor reciprocating harm.” Narrated by Ibn Maajah (2340) and classed as saheeh by al-Albaani in Irwa’ al-Ghaleel(896). 

The food may be halaal in principle, but because of extravagance in eating it that leads to harm, it may be haraam. This does not apply only to meat; everything that will cause harm to a person if eaten is haraam, even dates. 

The scholars also stated that it is haraam to eat anything that causes harm. 

See: al-Majmoo’, 9/39. 

If it is proven that a certain food is harmful then it is haraam to eat it, but it should be noted that harmful foods may vary from one person or country to another, so it is not permissible to say that it is haraam in general terms, rather it is haraam only for the one who will be harmed by it, if he eats the amount that will harm him.

Source:
Islam Q&A
https://islamqa.info/en/71317

Also please read this additional resources:
https://islam.stackexchange.com/questions/38727/why-isnt-it-cow-meat-prohibited-when-it-is-said-to-cause-sickness