Islamic Fatawa (1-10)

Question (1)

Is it permissible for a Muslim to have a meal with non-Muslims who drink wine on the same table?

Jazakum Allahu khayran.

Reply (1)

 

In the Name of Allah, Most Gracious, Most Merciful

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Brother, we really appreciate your forwarding this question to us, and we commend your keenness on getting yourself well-acquainted with the teachings of Islam. May Allah help us all keep firm on the Right Path, Amen!

We are commanded by Allah to stop and eliminate all forbidden acts and to make our best to get others on the right path. Indeed, many vicious people would not be so if they found a merciful hand to take them out of the darkness of sins.

However, wisdom and gentleness sustained by sound knowledge are utterly required here. Then, if a person is not able to stop someone else’s wrongdoing with advice or the like, he or she should leave the place where misdeeds are done. This is for fear that the wrath of Allah may afflict him or her along with those who commit the forbidden acts.

Answering your question, Sheikh Muhammad Salih Al-Munajjid, a renowned Muslim scholar, stated,

It is not permissible to sit to people who drink khamr (i.e., intoxicant beverages), whether they are non-Muslims or Muslims. Almighty Allah says regarding those who sit to people who say words of disbelief, He [i.e., Allah] has already revealed unto you in the Scripture that, when ye hear the revelations of Allah rejected and derided, [you] sit not with them [who disbelieve and mock] until they engage in some other conversation. Lo! In that case (if you stayed), you would be like them. Lo! Allah will gather hypocrites and disbelievers, all together, into hell (An-Nisaa’ 4:140).

Imam At-Tabari said, “This verse is clear in prohibiting setting to people of falsehood of any kind, when they are indulging in their falsehood.” Ibn Kathir said regarding Allah’s saying Lo! In that case (if you stayed), you would be like them., “[It means] like them in sinning.”

Jabir reported that Prophet Muhammad (peace and blessings be upon him) said, “Whoever believes in Allah and the Last Day should not sit at a table on which khamr is circulated” (At-Tirmidhi).

Scholars who explained this hadith said, “[This applies] even if he or she does not drink with them, because this [i.e., setting to them] is the same as a ratification of their wrongness.”

Based on this, it is not permissible to sit to those people or to show courtesy to them. It does not matter if one does not drink with them, as one, in this case, is like a dumb Satan who sees abominable acts and does not denounce them.

What is obligatory is to censure their act and if they do not respond, one should leave them. May Allah protect us from all evils!

May Allah guide all of us to what pleases Him!

Question (2)

    Dear scholars, As-Salaam `Alaykum. What is the ruling concerning eating from plates and drinking from glasses that have been used for swine and alcohol (i.e. eating out at a restaurant, etc.)? If one cleans the dishes and has no intention to commit something Haram, is it Haram? Jazakum Allah khayran.

Reply (2)

In the Name of Allah, Most Gracious, Most Merciful

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear questioner, first of all, we’d like to commend you for showing much keenness on getting acquainted with the teachings of Islam. Thanks for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.

In the beginning, we’d like to state that Almighty Allah has blessed His servants by creating all kinds of provision on earth for them and He has permitted them to eat and drink everything that is Halal (permissible) and good. Allah says: “O mankind! Eat of that which is lawful and wholesome in the earth, and follow not the footsteps of the devil. Lo! He is an open enemy for you.” (Al-Baqarah: 168)

However, Allah forbids a limited number of foods and drinks that are bad and can be detrimental to one’s health. It is the duty of every Muslim to seek what is Halal and keep away from Haram and all ways that may lead to it not only as regards food but also in all the other affairs of his life.

As regards the question in point, Sheikh `Abdul-Majeed Subh, a prominent Azharite scholar, gave the following answer:

“It is permissible for a Muslim to eat and drink from these plates and glasses that were used in serving swine and alcohol as long as they are cleaned to the extent that nothing is left over and the traces are completely removed. The Companions of the Prophet, peace and blessings be upon him, asked him about using the utensils in which non-Muslims served wine and pork and he ordered them to clean them before they could be used.”

This also is further stressed by Sheikh Faisal Mawlawi, Deputy Chairman of the European Council for Fatwa and Research, when he states that “It is permissible to use the plates and utensils which was previously used in serving Haram food and drinks as long as they are properly washed in a way that removes all the traces of the Haram food or drink.”     

 

    Allah Almighty knows best.    

Question (3)

Dear scholars, As-Salaam `Alaykum. My father is an alcohol addict. How do I have to behave towards him? Is it my duty to visit him and receive him in my home? Should my father contact my children? Jazakum Allah khayran.

Reply (3)

In the Name of Allah, Most Gracious, Most Merciful

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear sister in Islam, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake. We also appreciate your concern for your father; this is an indication of your pure and gentle character. May Allah guide your father to the straight path, Amen!

It is notable that Islam orders us to be kind and loyal to our parents. Referring to this, Allah Almighty says: “Thy Lord has decreed, that you worship none save Him, and (that you show) kindness to parents. If one of them or both of them attain old age with thee, say not ‘Fie’ unto them nor repulse them, but speak unto them a gracious word.” (Al-Isra’: 23)

Thus, we are to show all types of good treatment, respect, and honor to our parents. However, if one’s parent is sinful what conduct one should keep with him/her? This is what the prominent Muslim scholar, Sheikh Muhammad Iqbal Nadvi, Imam of Calgary Mosque, Alberta, Canada, and Former Professor at King Saud University, Riyad, Saudi Arabia, states in his answer to the in-hand question:

“Dear sister, you should deal with him, as a father and behave towards him in an Islamic way by visiting him and inviting him over at your home.

However, you must not help in providing him alcohol or bringing it to your home. Also, you should discuss this situation with your kids; talk to them about this sinful act and explain to them how they should behave as children towards their grandfather.

I would like to advise you to take the example of Prophet Muhammad, peace and blessings be upon him, with his uncle, who was a Mushrik (polytheist), which was obviously worse than drinking alcohol as a deed. Yet, the Prophet, peace and blessings be upon him, kept good relations with his uncle and showed him the due respect.

Also, as a committed sister, you need to discuss the issue with your dad in an attempt to bring him back to the right track. Try different approaches and never stop calling upon him to give up drinking. May Allah help you!”

Question (4)

Can anyone see the Prophet while not sleeping?

Reply (4)

 

In the Name of Allah, Most Gracious, Most Merciful

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.

There are many reports which indicate that the Prophet (peace and blessings be upon him) was seen by many people. However, the majority of those reports have weak chains of narrators. Above all, seeing the Prophet in a dream or in wakefulness is not an article of faith.

Responding to the question, Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, answers as follows:

Al-Bukhari and Muslim and other compilers of Hadith report that the Prophet (peace and blessings be upon him) is reported to have said, “Whoever sees me in a dream will see me in his wakefulness, and Satan cannot imitate me in shape.”

This hadith indicates clearly that a Muslim can see the Prophet while he is awake.

Imam As-Suyuti reports that he saw the Prophet in his wakefulness. Many other trustworthy scholars report the same.

Examining the various reports on the possibility of seeing the Prophet, I can deduce the following:
1. It is possible to see Prophet Muhammad (peace and blessings be upon him) in one’s dream, just as one’s dreaming of a beloved person.

2. Whoever sees the Prophet in his dream, will see him in his wakefulness; that is according to the promise stated in the hadith. Muslim scholars, however, differ if this promise of seeing the Prophet will be fulfilled in this world or it will come true in the Hereafter.

3. There is no textual proof that goes against seeing the Prophet while one is awake. In principle, it is possible to see him whether vision-like or in actual shape.

4. Many stories state that the Prophet (peace and blessings be upon him) was seen by many people. However, the majority of these reports have weak chains of narrators. Consequently, if there are people who do not believe in such stories, they should not be thought badly of or be accused of disbelief. Seeing the Prophet is not an article of faith where denying it renders a believer a disbeliever.

5. One who claims to see the Prophet (peace and blessings be upon him) should be a trustworthy and reliable person who is of sound mind and eligible to stand as a witness.

6. Whoever claims to see the Prophet (peace and blessings be upon him) should not use this to achieve personal gain or exploit it for any purpose that contradicts the bases of religion.

Question (5)

Dear sheikhs, as-salamu `alaykum. Praise be to Allah, Muslims are growing so quickly and in great numbers, in all non-Muslim countries, especially inEurope. In France, and particularly in Marseille, Muslims are building a big mosque due to the increase of Muslims there, praise be to Allah. There is a charity assembly responsible for building this mosque.
However, as you know, most European countries ban announcing the Adhan (call to Prayer) openly, and the Adhan is permitted only inside mosques, with claims of averting disturbance and annoyance. The assembly suggested using green rays to be sent out from the mosque’s minaret when the Adhan is said. These rays will be quite seen during the night more than daytime.

Muslim scholars differ on the permissibility of using these rays to inform about the time of Prayer. It is said that doing so is not permissible as it is classified as a bid`ah (innovation in religion), while others maintain that it is a permissible means of announcing the coming of Prayer time.

Please clarify for us the right opinion in this regard.

Reply (5)

In the Name of Allah, Most Gracious, Most Merciful

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His sake.

The Adhan is certain words said loudly at the time of obligatory Prayers to inform busy people that the Prayer is due, and that they have to come to the mosque. It is purely an act of worship, and nothing cannot take its place, and if it happens, it is regarded as an unacceptable bid`ah (matter innovated in religion).

The case at hand is slightly different, because such rays do not replace the Adhan, but they are an additional means to announce the Prayer. Undoubtedly, if people took it as a substitute to the Adhan, this would be totally unaccepted.

In his response to your question, Dr. Muzzamil Siddiqi, president of the Fiqh Council of North America (FCNA), stated,

I see nothing wrong with the use of some special light (green or any color) at the time of the Prayer in addition to the Adhan inside or outside the mosque. This light should not be considered a substitute of the Adhan, but it could be an additional indication that the Prayer is due.

In Islamic Shari`ah, Adhan is fard kifayah (communal obligation) for the congregational Prayer in every mosque, yet additional means can be used to inform those to whom the voice of the mu’adhdhin (the one who says Adhan) would not reach. It is reported that sometimes Bilal ibn Rabah (may Allah be pleased with him) would come to Prophet Muhammad (peace and blessings be upon him) after the Adhan to tell him that the Prayer is near.

Furthermore, Sheikh Ahmad Kutty, a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto,Ontario, Canada, maintains,

I do not find the use of lights for this purpose objectionable. That would be another medium for notifying people of the arrival of the Prayer time.

It is analogous to the use of lights or gunshots to inform people of the arrival of Ramadan or `Eid Al-Fitr — a practice which prevailed in Muslim communities all over the world until recent times, when loudspeakers and the like were not used yet.

This means cannot be ruled as a bid`ah  as long as it does not replace the Adhan. There are numerous parallels for this in Islam: building minarets to enhance the reach of the Adhan, using microphones in the mosques, etc. The creative use of such means has been accepted by the Muslim community, and as such, no one should confuse any of them as an integral of worship.

Giving more clarification on the issue at hand, Dr. Main Khalid Al-Qudah, member of the Permanent Fatwa Committee, Assembly of Muslim Jurists in America (AMJA), said,

It is not recommendable to use these virtual rays, because it is not a part of the Sunnah of the Prophet (peace and blessings be upon him) to do so as a means to inform people with the Adhan time. It should be well-understood that any act of worship must be done in the exact way applied or indicated or approved by the Prophet (peace and blessings be upon him), yet the Adhan is one of these acts of worship.

On the other hand, if Muslims are clearly instructed that these rays are not part of the Adhan, then the ruling is that it is not prohibited or even disliked to use this method, since it is regarded as a permissible way to publicize the Adhan. 

To conclude, using this new method is permissible as long as it is the only allowed way to inform people about the Adhan time publicly.

May Allah guide all of us to what pleases Him!

Question (6)

Respected scholars, as-salamu `alaykum

What is the Shari`ah position regarding the 40-day Prayer or the 7-day Prayer that is being practiced in Nigeria for a deceased person? I learn that the hadith of Prophet Muhammad (peace and blessings be upon him) states three days for mourning, but in this part of the country `ulamaa’ (religious scholars) are called upon to recite Surat Ya-Sin or Dala’il ul-Khayrat, and food is being cooked as sadaqah (optional charity) for the deceased. Please enlighten me on this issue.

Reply (6)

In the Name of Allah, Most Gracious, Most Merciful

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, thanks for your question. We earnestly implore Allah to guide us all to the best in this world and reward us the highest reward in the hereafter.

Islam regulates the death event in a way that benefits both the dead and those who survive them. Mourning is allowable but without objection to the divine will or showing impatience. The Sunnah of the Prophet (peace and blessings be upon him) sets the guidelines for mourning in such a way that allows for human feelings, and at the same time, preserves religious principles. Indeed, the best guidance is that of the Prophet (peace and blessings be upon him).  

Responding to your question, Sheikh Ahmad Kutty, a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, stated,

The prescribed period of mourning for the dead in Islam is three days, as reported in a number of well-attested traditions from the Prophet (peace and blessings be upon him). The only exception is the mourning of a wife over her husband, which is for four months and 10 days.

So, there is no precedent in the Sunnah of the Prophet for the practice you mention, nor was it practiced by the pious generations after him. Hence, it is an innovation, which has crept into the Muslim community.

We are, however, to keep alive the memory of the dead through virtuous acts. Offering du`aa’ (supplication) for them, visiting their graves, praying for them, fostering their ties of kinship, giving charities, reading Qur’an on a voluntary basis, etc., are all considered good, as long as we do not fix a date of 7 , 14 , 40, etc. We have sufficiency in these practices; hence, we do not need to resort to innovations.

Question (7)

I want to know why didn’t Muhammad die for your sins?

Reply (7)

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.
First of all, it is to be made clear that the entire concept of someone dying for our sins is in utter contradiction with the Islamic view of the nature of man and God. In Islam, every individual is responsible for his/her own salvation. Everyone, male or female, can directly approach God without any intermediary of a prophet, saint or priest.

Answering the question you raised, Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto,Ontario, Canada, states:

It seems to me that you are coming from a Christian background. In order for you to be able to understand the Islamic position, it is important to be clear about certain points.

First, Islam, unlike Christianity, does not teach a concept of “original sin”. Adam’s sin was his and his alone; and, according to the Qur’an (for the Qur’anic narration of the story of Adam and Eve, see: the Qur’an: 2: 30-39; 7: 19-25; 17: 61; 18: 50; 20: 116-122, etc.), God forgave both Adam and Eve when they turned to God in repentance; accordingly they were once again restored to divine mercy. Hence, there is no concept of Adam passing on to his progeny an original sin, and therefore no need for stipulating a redeemer for such sins.

Second, as there is no original sin, every one is born into a state of fitrah, a state of natural innocence; sin is acquired later by our own conscious and willful actions. The Prophet (peace and blessings be upon him) said, “Every child is born into a state of fitrah (natural state of innocence.)”

Third, Islam teaches that God is All-Compassionate and All-Merciful; He is not bound by the rule of a blood sacrifice in order to forgive His servants. To assume that God can forgive only by accepting a blood sacrifice and therefore to state that Jesus or Muhammad died for our sins is not acceptable in Islam. Allah says: O My servants who have wronged against their souls! Do not despair of Allah’s mercy! For Allah forgives all sins; for He is indeed Forgiving, Compassionate. Turn to your Lord repentant, and submit to Him before the torment overtakes you when you shall not be helped.) (Az-Zumar 39: 53-54)
Fourth, Islam teaches that every individual is responsible for his/her own salvation. Not Abraham, or Moses, or Jesus, or Muhammad can save us; they are only capable of saving themselves through God’s grace. In the words of the Qur’an: (Whoever commits a sin commits it only against himself. Allah is Knowing, Wise.) (An-Nisa’ 4: 111); (Allah does not charge a soul with more than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Al-Baqarah 2: 286); (Each soul earns only on its own account, nor does any laden (soul) bear another’s load.) (Al-An`am 6: 164) (Whosoever goeth right, it is only for (the good of) his own soul that he goeth right, and whosoever erreth, erreth only to its hurt. No laden soul can bear another’s load.) (Al-Israa’ 17: 15)

Fifth, everyone, male or female, can directly approach God without any intermediary of a prophet, saint or priest. God is closer to us than our own jugular veins. Almighty Allah says in the Qur’an: (We verily created man and We know what his soul whispereth to him, and We are nearer to him than his jugular vein.) (Qaf 50: 16) When My servants ask you about Me, tell them I am nigh, ready to answer the prayer of the suppliant when he prays to Me; therefore let them respond to Me and believe in Me, that they may walk in the right way.) (Al-Baqarah: 186)

So, the entire concept of someone dying for our sins is inimical to the Islamic world-view or understanding of the natures of man and God. Islam beckons us all to respond to God’s message and receive His grace and salvation through faith, good works and leading a responsible moral and ethical life.

Question (8)

Dear Sheikh! as-salam `alaykum!

Could you enlighten me on the details of the last moments in the life of our beloved Prophet, peace and blessings be upon him?

Reply (8)

In the Name of Allah, Most Gracious, Most Merciful

All thanks and praise are due to Allah and peace and blessings be upon His Messenger.
Dear questioner, thank you for your good question that reflects your keenness on understanding the teachings of Islam and understanding its glowing history.

In fact, every committed Muslim feels indebted to Prophet Muhammad, peace and blessings be upon him. It is through him Allah’s light and guidance reached us.

As regards your question, it is to be noted that the last moments of the Prophet’s life are remarkable. In fact, no one can imagine those moments without shedding tears, being overwhelmed with grief and sorrow for this great loss. It is really a remarkable event in the history. To have a detailed description of those moments, we would like to cite for you the following:

“Madina was totally engulfed in confusion and anxiety. The Companions of the Prophet, peace and blessings be upon him, had gathered round his house with tearful eyes and grieved hearts. The reports which were pouring out from the house showed that his condition was extremely serious, and there was very little hope of his recovery. This showed that only a few moments of his precious life were left.

A number of the Companions of the Prophet were desirous of seeing him from near, but his serious condition would not permit that anyone except the members of the family should visit the room in which he was lying.

The honoured daughter and the only souvenir of the Prophet viz Lady Fatimah was sitting beside her father’s bed. She was looking at his sacred face and could see that the perspiration of death was flowing down his face and forehead. With a heavy heart, tearful eyes, and choked throat, she was reciting the following verse which Abu Talib had recited in praise of the Prophet:

“The luminous face in whose honour rains are sought from the clouds. The person who is the asylum for the orphans and the guardian of the widows”.

At this moment the Prophet, peace and blessings be upon him, opened his eyes and said to his daughter in a low voice: “This is a verse which Abu Talib recited about me. It will, however, be better if, instead of the same, you recite this verse of the Holy Qur’an: Muhammad is but a messenger. The messengers have already passed away before him. Will it be that, when he dies or is slain, you will turn back on your heels? He who turns back does no hurt to Allah, and Allah will reward the thankful. (Al-`Imran:144)

The Prophet Speaks to His Daughter:

Experience shows that on account of excessive preoccupations the sentiments of big personalities with regard to their children become dim, because absorption in world affairs keep them so busy that their sentiments for their children remain suppressed. However, great spiritual personalities are an exception to this rule. Notwithstanding their great targets and universal ideals and ever-increasing activities they possess such extensive and great souls that inclination towards one part does not keep them from the other parts.

The Prophet’s love for his only child was one of the most sublime manifestations of human sentiments, so much so that he never proceeded on a journey without saying farewell to his daughter and when he returned from a journey he first of all went to see her. He accorded her great respect as compared with his wives and used to tell his Companions: “Fatimah is a part of my body. Her pleasure is my pleasure and her anger is my anger.”

Throughout the period of the Prophet’s illness Fatimah remained by the side of his bed and was not away from him even for a moment. Suddenly the Prophet, peace and blessings be upon him, made a sign to her asking her to speak to him. The Prophet’s daughter bent a little, brought her head near him and conversed with him in low tones. The persons who were present round the Prophet’s bed did not become aware of what they talked about. When the Prophet ceased talking, Lady Fatimah wept bitterly. However, soon after this the Prophet made a sign to her again and spoke to her in low tones. This time she raised her head in a happy mood and with smiling lips. Those present were surprised to observe these two antithetical conditions at one and the same time and they requested Fatimah to inform them of her conversation with the Prophet. She replied: “I am not going to divulge the secret of the Prophet of Allah”.

After the passing away of the Prophet, peace and blessings be upon him, Fatimah informed them of the factual position on account of the insistence of A’isha and said: “In the first instance my father informed me about his death and stated that he was not likely to recover from his illness. Hence, I began weeping. However, when he talked to me for the second time he told me that I would be the first person from amongst his Ahl al-Bayt who would join him. This made me happy and I understood that I would be joining my dear father very soon”.

Shedding more light on this, the following is what the erudite Muslim writer and author, Sheikh Safiur-Rahman Al-Mubarakfuri wrote in his book ‘The Sealed Nectar’

“Anas ibn Malik, may Allah be pleased with him, narrates: “While the Muslims were performing the Dawn prayer (Fajr) on Monday — led by Abu Bakr, they were surprised to see the Prophet, peace and blessings be upon him, raising the curtain of `Aisha’s room. He looked at them while they were praying and smiled cheerfully. Seeing him, Abu Bakr withdrew to join the lines and give way to him to lead the prayer, for he thought that the Prophet, peace and blessings be upon him, wanted to pray with them. The Muslims, who were praying, were so delighted that they were almost too enraptured at their prayers. The Prophet, peace and blessings be upon him, made them a gesture to continue their prayer, went into the room and drew down the curtain.”

On his last day, the Prophet, peace and blessings be upon him, asked that his grandsons, Al-Hasan and Al-Husain be brought to him. He kissed them and recommended that they be looked after. He asked to see his wives. They were brought to him. He told them to stick to the remembrance of Allah. Pain grew so much severer. He turned to `Aisha and said: “I feel as if death is approaching.” He ordered the people to perform the prayers and be good to slaves. He repeated it several times.

The Prophet, peace and blessings be upon him, breathes his Last:

When the pangs of death started, `Aisha leant him against her. She used to say: It was a great Divine favor on me that the Prophet, peace and blessings be upon him, died in my room, while I am still alive. He died between my chest and neck while he was leaning against me. Allah mixed his saliva with mine at his death. For ‘Abdur-Rahman ibn Abu Bakr came in with a Siwak (tooth stick) in his hand, while the Prophet’s head was in my lap. I noticed that he was looking at the Siwak. So I asked him: “Would you like me to have it?” He nodded in the affirmative. I took it and gave it to him. As it was too hard for him, I asked him again: “Shall I soften it for you?” Again, he nodded in the affirmative. So I softened it with my saliva and he passed it (on his teeth). There was a water container available at his hand with some water in. He put his hand in it and wiped his face with it and said: “There is no god but Allah. Verily, death is full of agonies.” (Reported by Al-Bukhari)

As soon as he finished brushing his teeth with the Siwak, he raised his hand or his finger up, looking upwards to the ceiling he mumbled some words. So `Aishah listened attentively. A voice, as if coming from Paradise, could be heard reciting: “With those on whom You have bestowed Your Grace, with the Prophets and the Truthful Ones, the martyrs and the good doers. O Allah! forgive me and have mercy on me and join me to the Companionship on high. To Allah is our return and to Him we supplicate for help.” This event took place at high morning time on Monday, the twelfth of Rabi` Al-Awwal, in the eleventh year after the Hijrah

Burial and Funeral Service:

On Tuesday, the Prophet’s body was washed with his clothes on. Al-‘Abbas, ‘Ali, Al-Fadl and Qathm — the two sons of Al-‘Abbas, as well as Shaqran — the Messenger’s freed slave, Osama bin Zayd and Aws bin Khauli carried out the washing. Al-‘Abbas, Al-Fadl and Qathm turned his body round, whereas Osamah and Shaqran poured out water. ‘Ali washed him and Aws leant him against his chest.

As recorded in Sahih Al-Bukhari and Muslim, they shrouded him in three white cotton clothes which had neither a head cloth nor a casing and inserted him in. A sort of disagreement arose with regard to a burial place. Abu Bakr said: “I heard the Messenger, peace and blessings be upon him, saying: ‘A dead Prophet is buried where he dies.’ So Abu Talhah lifted the bed on which he died, dug underneath to make the tomb.

People entered the room ten by ten. They performed the Prophet’s funeral prayer. The first to pray for him were people of his clan. Then the Emigrants, then the Helpers. Women prayed for him after men. The young were the last to pray. This process continued from Tuesday to Wednesday night (i.e. the night which precedes Wednesday morning). `Aishah said: “We did not know that the Prophet, peace and blessings be upon him, was being buried till we heard the sound of tools digging the ground at the depth of Wednesday night.”

In his renowned book ‘The Life of Muhammad’,
Dr. Muhamad Husain Heikal, wrote:

“Thus, Muhammad left this world just as he had entered, without material gains. His only inheritance left to mankind was the religion of truth and goodness. He had paved the way and laid the foundation for the great civilization of Islam which had covered the four corners of the globe. It is a civilization in which monotheism was the cornerstone; and an order in which the word of Allah and His commandments are always uppermost, while those of unfaith are nethermost. It is a civilization that has purged absolutely clean of all paganism and of all idolatrous forms and expressions, a civilization in which men are called upon to cooperate with one another for the good and moral felicity of all human beings, not for the benefit of any group or people.

One of the last sermons which the Prophet delivered to the people during his illness contained the following words: “O People! If I have lashed the back of anyone, let him come forward and lash my back in return. If I have insulted anyone, let him come forth and revenge for himself. If I have dispossessed anyone of any wealth, let him come forth and take back his wealth from me.”

The Prophet left this world an inheritance of a great spiritual legacy whose light continues to illumine the world and will continue to illumine the world until Allah completely makes this religion victorious. May Allah’s peace and blessing be upon Muhammad!”

Almighty Allah knows best.

Question (9)

Respected scholars, as-salamu `alaykum

What is the ruling on blood donation, and how much is it rewardable? Jazakum Allah khairan.

Reply (9)

In the Name of Allah, Most Gracious, Most Merciful

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear brother, thanks for your question. May Allah reward those who help others in times of need.

Benevolence is a principal characteristic of the true Muslim, and offering good gratuitously to others is highly recommended in the Qur’an and the Sunnah. How many a time people become subject to lack of blood, such as in the case of medical surgeries or car accidents, and every Muslim should offer what he or she is able to give for them, as long as there is no subsequent harm on his or her part.

In response to your question, Dr. `Ali Jumu`ah, the current Mufti of Egypt, stated,

Allah, the Almighty, has honored people and favored them over the rest of His creatures. He, Exalted be He, prohibited them from inflicting harm on themselves or violating their sanctity.

In addition, one of the main objectives of the Shari`ah is the preservation of the human soul. Allah, the Almighty, says, Verily we have honored the Children of Adam. We carry them on the land and the sea, and We have made provision of good things for them, and We have preferred them above many of those whom We created with a marked preferment. (Al-Israa’ 17:70)

Among the manifestations of Allah’s favors upon humans is that He created them in the best and most beautiful form. Man should be thankful to Allah for that. Almighty Allah says, SurelyWe created man of the best stature. (At-Tin 95:4)

The human body is a trust for which man is responsible, and therefore it is impermissible to tamper with it. Thus, all the divine laws prohibited killing and suicide and whatever leads to them. He, Exalted be He, says, And cast not yourselves to perdition with your own hands, and do good (to others); surely Allah loves the doers of good. (Al-Baqarah 2:195)

(And do not kill your people; surely Allah is Merciful to you. (An-Nisaa’ 4:29)

Abu Huraira narrated that the Messenger of Allah (peace and blessings be upon him) said, “O servants of Allah! Seek medical treatment, because Allah did not make a disease without making a cure for it, save old age.” (Al-Bukhari and Muslim) In another narration of the hadith, the Prophet said, “Allah did not make a disease without making a cure for it, save death.”

It is permissible to donate blood if qualified, trustworthy physicians determine the following:

• It will save the recipient from certain harm.

• It must not harm the donor’s health or quality of life.

This is based on the juridical permissibility to save another’s life as Allah has ordained and the encouragement to be altruistic, as attested to by the following Qur`anic verse, And prefer (them) before themselves though poverty may afflict them, and whoever is preserved from the niggardliness of his soul, these it is that are the successful ones. (Al-Hashr 59:9)

Permissibility of blood donations is based on the analogy of saving people from drowning, burning, or being buried under a collapsed building, all of which cases involve the potential harm for the person trying to save them.

Allah, the Almighty, says, And help one another in goodness and piety, and do not help one another in sin and aggression. (Al-Ma’idah 5:2)

• Surely, Allah rewards the legally competent and healthy person who donates his or her blood to save another. He will either raise his or her rank or forgive him or her bad deeds. Allah, the Almighty, says, (Is the reward of goodness aught but goodness? (Ar-Rahman 55:60)

• The Prophet said, “Muslims are brothers to one another. Allah fulfills the needs of whoever fulfills the needs of a fellow Muslim. A Muslim does not oppress a fellow Muslim, nor does he hand him over to an oppressor. Whoever relieves a burden from a fellow Muslim, Allah will relieve him of one of the burdens of the Day of Judgment. And whoever covers [a fault] for a Muslim, Allah will cover for him on the Day of Judgment.” (Al-Bukhari)

• The Prophet said, “Whoever relieves the distress of a Muslim in this life, Allah will relieve him of a distress on the Day of Judgment; whoever facilitates a Muslim’s difficulty, Allah will facilitate his difficulties in this world and in the hereafter; whoever conceals the faults of Muslim, Allah will conceal his faults in this world and in the hereafter. Allah will help whoever helps a fellow Muslim.” (Abu Dawud)

There is nothing wrong with donating blood, provided that the following conditions are observed before donating:

1. There should be an overwhelming necessity to that, such as donating blood to the victims of accidents and catastrophes and those undergoing surgery.

2. Blood donations must be of medically asserted benefits and preventing harm.

3. Physicians must determine that such a donation will not prevent the donor from pursuing his life in a normal manner.

4. Medical tests must prove that the donor is free from diseases. This is because of the legal rule, “harm is not to be removed by another.”

5. The donor must be legally competent.

Excerpted with slight modifications from Dar-alifta.org

Question (10)

We are asked to repeat “Allahumma Salli `Ala Sayyidina Muhammad” many times throughout the day. Could you please explain why? Are we asking Allah to bless the Prophet (peace and blessings be upon him) or are we asking Allah to literally pray for him? We pray for Allah our Creator and Master, but why would Allah pray for His Messenger and Servant?

Jazakum Allah khayran.

Reply (10)

In the Name of Allah, Most Gracious, Most Merciful

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, we commend your keenness on getting your self well-acquainted with Islam and its teachings, which is the way Allah has chosen for the welfare of His servants.

As regards your question we would like to state that Allah’s prayer for the Prophet is a mercy that He bestows on him. Likewise, the angels’ prayers for the Prophet are a means of seeking forgiveness for him, and the believers’ prayer for the Prophet is a supplication for him. So we are asking Allah to bless the Prophet not literally pray for him as we pray for Allah our Creator.

Elaborating on this issue, Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, issues the following fatwa:

Allah Almighty says: Lo! Allah and His angels shower blessings on the Prophet. O ye who believe! Ask blessings on him and salute him with a worthy salutation.(Al-Ahzab 33:56)

Scholars are of the opinion that Allah’s Blessing of His Prophet is a mercy that He Almighty bestows on him. Likewise, the angels’ prayers for the Prophet (peace and blessings be upon him) are a means of seeking forgiveness for him, and the believers’ seeking blessings for the Prophet (peace and blessings be upon him) is a supplication for him. We are enjoined to pray to Allah to bestow more honor and mercy on His Prophet (peace and blessings be upon him).

Various texts prove that Allah has bestowed on His Prophet (peace and blessings be upon him) countless blessings, yet we are still enjoined to seek Allah’s Blessing for the Prophet. This is an expression of our love for the Prophet (peace and blessings be upon him) which is in turn an indication of our deep faith in Allah.

It is reported that the Prophet (peace and blessings be upon him) says: “None of you is considered a true believer until he loves me more than his parents and all other people.” And there are other versions conveying the same meaning.

Some scholars say that by seeking Allah’s Blessing for the Prophet (peace and blessings be upon him) we are not interceding for him since we are not in a position to intercede for such a great person as the Prophet. However, Allah has enjoined us to reward those who do us good and pray for them if we cannot fully reward them. Since we cannot reward our Prophet for what he has done for us then we are enjoined to pray for him.

Shedding more light on the question in point, we can say that some scholars maintain that one should send peace and blessings upon the Prophet (peace and blessings be upon him) once in a lifetime, some say it must be done whenever one hears the name of the Prophet mentioned, some say that it must be said whenever one makes a supplication (du`a’) and others say it must be said during the prayers after the Tashahhud.

A group of scholars are of the opinion that it is recommended but not obligatory. However, the evidence concerning such an issue could be verified by referring to the authentic books of Hadith.

There is no specific formula for sending peace and blessings upon the Prophet Muhammad (peace and blessings be upon him). However, some scholars say that the best formula is the one mentioned in the following narration of al-Bukhari:

“O Allah! Send Your Mercy on Muhammad and on the family of Muhammad, as You sent Your Mercy on Abraham and on the family of Abraham, for You are the Most Praise-worthy, the Most Glorious. O Allah! Send Your Blessings on Muhammad and the family of Muhammad, as You sent your Blessings on Abraham and on the family of Abraham, for You are the Most Praise-worthy, the Most Glorious.”

In this context, it is noteworthy that the above-mentioned formula is known As-Salah al-Ibrahimiyyah which is uttered frequently in the last part of the Tashahhud in daily prayers. The authentic books of Hadith indicate that it was the one that the Prophet taught his Companions when the verse enjoining Muslims to pray for the Prophet (peace and blessings be upon him) was revealed.

Here are some Hadiths that encourage a Muslim to send peace and blessings upon the Prophet Muhammad (peace and blessings be upon him):

1- The Prophet (peace and blessings be upon him) says, “He who sends (Allah’s) blessings upon me once, Allah will bless him ten times.” (Reported by Muslim)

2- The Prophet (peace and blessings be upon him) says, “Whenever someone seeks Allah’s blessings for me, Allah returns the soul to my body until I reply to his salutation.” (Reported by Abu-Dawud)

3- Also, He says: “Those who are most deserving of my intercession on the Day of Judgment are those who used to increasingly seek Allah’s Blessing for me.” (Reported by At-Tirmidhi)

4- Another hadith states: “The miser is the one who hears my name mentioned and does not seek blessings for me.” (Reported by At-Tirmidhi)

In his book al-Adhkar, Imam An-Nawawi says that one should seek both peace and blessings for the Prophet, but not just one of them, and that it is preferable to start any supplication by praising and glorifying Allah, then seeking blessings and peace for the Prophet. It should be followed by asking Allah what one wants, and then one ends the supplication by seeking blessings and peace for the Prophet (peace and blessings be upon him).

Source: islamonline.net

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One comment on “Islamic Fatawa (1-10)

  1. […] : The Quran Blog – Enlighten Yourself Etiketler: Fatawa, Islamic Bu yazı Çarşamba, 02 Haziran 2010, 13:07 tarihinde English […]

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