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The Ruling on Owning a Camera



Shaikh Abdul-Muhsin al-‘Abbad


Question: I am a youth who bought a camera and I hide it from my father. So he found it and took it. He said: Pictures are unlawful. So what is your opinion?

Answer: “Photographing humans, animals, and what possesses a soul is not allowed. As for photographing things that have no soul like a tree or building and the likes of that, then there is no harm in it. So if the pictures are of something prohibited, then it is not allowed to own a camera. If the pictures are of something permissible to photograph, then there is no harm in owning a camera”.

حكم اقتناء كاميرا التصوير

السؤال: أنا شاب اشتريت كاميرا تصوير، وأخفيتها عن والدي، فوجدها وأخذها وقال: الصور حرام، فما رأيكم؟
الإجابة: 

 نص الإجابة:

تصوير الآدميين والحيوانات وما له روح لا يجوز، وأما تصوير أشياء لا روح لها كالشجر والبنيان وما إلى ذلك، فهذا لا بأس به، فإذا كان التصوير لشيء محرم فلا يجوز اقتناء الكاميرا، وإذا كان التصوير لشيء مباح تصويره فلا بأس من اقتنائها.

ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ

نصوص الإجابة منقولة من موقع الشبكة الإسلامية
للشيخ عبد المحسن بن حمد العباد

BRACELETS FOR MEN

BRACELETS FOR MEN

Shaykh Zakariya al-Ansaari said:

A man may wear a silver ring to follow example of the Prophet (blessings and peace of Allah be upon him) on the basis of scholarly consensus; in fact it is Sunnah to do so, as we have seen above. … But wearing bracelets and some other things such as bangles and necklaces is not permissible for him even if they are made of silver, because that is a kind of effeminacy that is not befitting for dignified men.

Asna’l-Mataalib, 1/379; see also al-Majmoo‘ by an-Nawawi, 4/444

Ibn Hajar al-Haytam said:

It is haraam to imitate them (i.e., women) by wearing fashions that are unique to them, such as wearing bracelets, anklets and the like, unlike wearing rings. al-Fataawa al-Kubra, 1/261

الشيخ زكريا الأنصاري رحمه الله :

" وَلِلرَّجُلِ لُبْسُ خَاتَمِ الْفِضَّةِ لِلْإِتْبَاعِ وَالْإِجْمَاعِ ، بَلْ يُسَنُّ له كما مَرَّ ... ، لَا لُبْسُ السِّوَارِ ، بِكَسْرِ السِّينِ وَضَمِّهَا ، وَنَحْوِهِ ، كَالدُّمْلُجِ وَالطَّوْقِ ؛ فَلَا يَحِلُّ له ، وَلَوْ من فِضَّةٍ ؛ لِأَنَّ فيه خُنُوثَةٌ لَا تَلِيقُ بِشَهَامَةِ الرِّجَالِ "     

"أسنى المطالب" (1/379) . وينظر : "المجموع" ، للنووي (4/444) .

وقال ابن حجر الهيتمي رحمه الله :

"  يَحْرُمُ التَّشَبُّهُ بِهِنَّ [ أي : بالنساء ] بِلُبْسِ زِيِّهِنَّ الْمُخْتَصِّ بِهِنَّ اللَّازِمِ في حَقِّهِنَّ كَلُبْسِ السِّوَارِ وَالْخَلْخَالِ وَنَحْوِهِمَا بِخِلَافِ لُبْسِ الْخَاتَمِ " . " الفتاوى الفقهية الكبرى" (1/261) .

Uncovering in front of the husband’s father through radaa’ah


Uncovering in front of the husband’s father through radaa’ah

Question: What is the ruling on a woman uncovering her face in front of her husband’s father through radaa’ah (breastfeeding) [i.e., the husband of the woman who breastfed him in infancy]?

Answer: It is not permissible for a woman to uncover her face in front of her husband’s father through breastfeeding, according to the correct view which was favoured by Shaykh al-Islam Ibn Taymiyah, because the Messenger (peace and blessings of Allaah be upon him) said: “The same people become mahrams through breastfeeding as those who are mahrams through blood ties.” The husband’s father is not a mahram for his son’s wife through blood ties, but he becomes a mahram through the marriage tie, because Allaah says (interpretation of the meaning):

“Forbidden to you (for marriage) are: … the wives of your sons who (spring) from your own loins” [al-Nisa’ 4:23]

 A son through breastfeeding is not the same as a son from one’s own loins. On this basis, if a woman’s husband has a father through breastfeeding, then she must observe hijaab in front of him and not uncover her face in front of him. If we assume that she were to separate from his son through breastfeeding, it would not be permissible for her to marry him, in order to be on the safe side, because this is the view of the majority of scholars.

Shaykh Ibn ‘Uthaymeen in al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah, part 3, p. 822


ما حكم كشف المرأة وجهها لأبي زوجها من الرضاعة ؟

كشف المرأة وجهها لأبي زوجها من الرضاعة لا يجوز على القول الراجح الذي اختاره شيخ الإسلام ابن تيمية لأن الرسول صلى الله عليه وسلم يقول : ( يحرم من الرضاعة ما يحرم من النسب ) وأبو الزوج ليس حراماً على زوجة ابنه من جهة النسب لكنه حرام من جهة الصهر ولأن الله يقول : ( وحلال أبنائكم الذين من أصلابكم ) النساء/23 والابن من الرضاع ليس من أبناء الصلب وعلى هذا فالمرأة إذا كان لزوجها أب من الرضاعة فإنه يجب عليها أن تتحجب عنده ولا تكشف وجهها له ولو فرض أنها فارقت ابنه من الرضاع لا تحل بالزواج احتياطاً لأن ذلك هو رأي جمهور العلماء .


الشيخ ابن عثيمين في الفتاوى الجامعة للمرأة المسلمة ج/3 ص 822

Keep your amanah chaste


Keep your amanah chaste




Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him): 

“As Allaah has enjoined upon your father to spend on your food, drink, clothing and accommodation, he must also arrange your marriage if you need to get married, as the scholars have said. 

I would like to take this opportunity to point out something important, which is that some fathers, even though they are well-off, refuse to arrange their sons’ marriages when the sons ask them to, telling them, ‘Earn enough money to spend on yourself and get married, for you are a man,’ and so on. But the scholars have stated that whoever is obliged to spend on a person is also obliged to keep him chaste and arrange his marriage. So let these fathers fear Allaah and do that which Allaah has enjoined upon them, namely keeping their sons chaste. And Allaah is the Source of strength.” 

From Fataawa Manaar al-Islam, part 3, p. 619 

فتوى الشيخ ابن عثيمين  رحمه الله :

" الواجب على أبيك ما دام الله قد أغناه أن ينفق عليك طعاماً وشراباً وكسوة وسكنى ، ويجب عليه أيضاً أن يزوجك إذا كنت محتاجاً إلى الزواج ، كما قال ذلك أهل العلم ، .......

وبهذه المناسبة أود أن أنبه على أمر مهم ، وهو أن بعض الآباء وهم أغنياء يطلب منهم أبناؤهم الزواج فيرفضون ، قائلين للولد : اسع في الكسب للصرف على نفسك وتزوج فأنت رجل ، وما أشبه ذلك ، وقد نص أهل العلم أن من وجبت عليه نفقة شخص وجب عليه إعفافه وتزويجه ، فليتق الله هؤلاء الآباء ، وليقوموا بما أوجب الله عليهم من إعفاف أبنائهم والله الموفق " .


من كتاب " فتاوى منار الإسلام " ج/ 3 ص/619

A history of racism among sahaba


A history of racism among sahaba

Once Aboo Dharr and Bilaal had a dispute, but in a moment of anger Aboo Dharr said: “O Son of a black woman!”

This came to the attention of the Prophet ﷺ who said: “O Aboo Dharr, did you slander his mother? You are a man in whom there is still some ignorance!”
Aboo Dahrr left the mosque with tears streaming from his eyes and went to Bilaal.

When he saw Bilaal he placed his cheek on the ground and said: “I will not get up until you place your foot over my face. You are the noble and I am the lowly!”

Bilaal began to cry: he approached Aboo Dharr, stood him up and kissed him on that very cheek. Then they hugged each other and cried together.

● [شعب الإيمان للبيهقي ٤٧٦٠، صحيح البخاري ٥٠، صحيح مسلم ١٦٦١]

Jihaadush Shaytaan



Jihaadush Shaytaan


Ibn Qayyim al-Jawziyyah (may Allah have mercy upon him) stated:

“As for Jihad of the Shaytaan, it consist of two levels:

1. Striving against him by repelling that which he presents to the servant from the affairs of evil doubts and conjecture to the faith (of the servant).

2. Striving against him by repelling that which he presents from the corrupt intentions and evil desires.

Therefore, the first category of striving takes place with having certainty.

The second category of striving takes place with having patience.

With the fulfillment of both categories, of striving (against the Shaytaan), the servant will become one who is an Imaam (leader) and a Haadi (guide) in the religion.

Just as Allah has stated (what is translated to mean):

“We have made from amongst them leaders guiding by our command when they were patient and certain about Our signs/verses.”

(Soorah As-Sajdah: 24)

Allah, glory be to Him, the One far removed from any imperfection, has informed (us) that leadership in the religion is attained by way of having patience and certainty.

The patience repels the evil desires and corrupt intentions.

The certainty repels the doubts and (false) conjecture.”

Source:

Qutoof al-Jiyaad min Hikam wa Ahkaamil-Jihaad – Shaykh Abdur Razzaaq bin Abdil-Muhsin al-Badr (may Allah preserve them both) pg. 10


Recompense for not paying Zakat


Recompense for not paying Zakat


Allah ta’ala says: 

وَلاَ يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللَّهُ مِن فَضْلِهِ هُوَ خَيْراً لَّهُم بَلْ هُوَ شَرٌّ لَّهُمْ سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ القِيَامَةِ وَلِلَّهِ مِيرَاثُ السَّمَوَاتِ وَالأَرْضِ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ {And let not those who covetously withhold of that which Allah has bestowed on them (a) of His Bounty (Wealth) think that it is good for them (and so they do not pay the obligatory Zakat). Nay, it will be worse for them; the things which they covetously withheld shall be tied to their necks like a collar on the Day of Resurrection. And to Allah belongs the heritage of the heavens and the earth; and Allah is Well-Acquainted with all that you do..} (AI-Imran:180).

This refers to those who practice avariciousness; whatever Allah has granted them in the form of wealth, authority, or knowledge they have been ordered to spend a certain level from it on His creation. On the contrary, they become avaricious and keep Allah´s given wealth hidden from the people, thinking that whatever they are doing is better for them, (whereas this is contrary to the truth); rather, this is the worst of things for them in this world and the hereafter. What they covetously withheld will be hung around their necks on the Day of Resurrection, that it, the object of their avariciousness will be made into a heavy collar and placed around their necks, a means of punishment for them. This is evident from an authentic Prophetic hadith, in which the Prophet said,

“Anyone to whom Allah has given wealth but he does not pay its Zakah, on the Day of Recompense, his wealth will be presented to hin in a shape of bald-headed poisonous male snake with two poisonous glands in its mouth. It will encircle itself around his neck and bite him on his cheeks saying, ‘I am your wealth, I am your treasure”. (b)

The Prophet also referred to this verse as evidence.
These people believed their avariciousness to be a means of benefit and reverence for them, whereas it proved to be contrary, and the same avariciousness became a cause of disadvantageousness and punishment for them.

It is Allah who will inherit the heavens and the earth, meaning, only Allah is the Absolute Ruler, Who has complete dominance, and only He is the Absolute King. Since all property eventually returns to its real owner, so people will leave this world in a state in which they will neither have any dirhams or dollars with them, nor any wealth and property. Allah says elsewhere,

إِنَّا نَحْنُ نَرِثُ ٱلْأَرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ
Verily! We will inherit the earth and whatsoever is thereon. And to Us they all shall be returned (Surah Maryam: 40)

Let us ponder as to how Allah has mentioned the initial means and the last means, and how both these mentions warrant that one must never be greedy or practice avariciousness about things granted by Allah. In the first instance, Allah describes that whatever a person owns is in reality not his property, but is all from Allah’s benefaction and blessing on him. If Allah’s benefaction and kindness was not with him, then he could not have acquired any of these things. Therefore, when a person abstains from giving some of these things to Allah’s people, he is in fact stopping Allah’s benefaction and kindness from reaching His people. It is a natural consequence of Allah’s benefaction on a person that he, in turn, becomes beneficent on Allah’s creation, as Allah describes elsewhere,

وَأَحْسِن كَمَآ أَحْسَنَ ٱللَّهُ إِلَيْكَ
and do good as Allah has been good to you. (al’Qassas:77)

First: When a person entertains the belief that whatever he has due to Allah’s benefaction and kindness on him, he will never abstain from sharing this blessing with others, because he is aware that this will not offer him any loss; rather, this deed (of giving to others) will in fact increase his wealth, make his heart stronger, increase his faith, and protect him from accidents and calamities.

Second: Allah has clearly described that whatever is in His servant’s possession is eventually going to return to Him and He will be its heir, and Allah is indeed the best heir. What then is the point of being a miser when everything we have will ultimately leave our hands and go to someone else?

Third: Allah has described the means of recompense. He says, Allah is well aware of all that you do. When Allah is aware of all our deeds, then the fact is known to all that He will indeed reward the good deeds and punish the bad ones.

Therefore, whoever has even a semblance of faith in this heart, will never stop from spending in Allah’s cause, because he knows that this will earn him rewards; he will never be a miser because he knows that this will be a cause for punishment.

____________

Notes:
a: So they refrain from giving any charity from the wealth bestowed on them.
b: Bukhari, no.4565.

Tafsir’ as’Sadi pg.310-311


" ولا يحسبن الذين يبخلون بما آتاهم الله من فضله هو خيرا لهم بل هو شر لهم سيطوقون ما بخلوا به يوم القيامة ولله ميراث السماوات والأرض والله بما تعملون خبير "
أي: ولا يظن الذين يبخلون, أي: يمنعون ما عندهم مما آتاهم الله من فضله, من المال, والجاه, والعلم, وغير ذلك, مما منحهم الله, وأحسن إليهم به, وأمرهم ببذل ما لا يضرهم منه لعباده, فبخلوا بذلك, وأمسكوه, وضنوا به على عباد الله, وظنوا أنه خير لهم, بل هو شر لهم, في دينهم ودنياهم, وعاجلهم وآجلهم, " سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ " أي: يجعل ما بخلوا له, طوقا في أعناقهم, يعذبون به كما ورد في الحديث الصحيح. 
" إن البخيل يمثل له ماله يوم القيامة, شجاعا أقرع, له زبيبتان يأخذ بلهزميه يقول: أنا مالك, أنا كنزك " . 
وتلا رسول الله صلى الله عليه وسلم مصداق ذلك, هذه الآية. 
فهؤلاء حسبوا أن بخلهم, نافعهم, ومجد عليهم. 
فانقلب عليهم الأمر, وصار من أعظم مضارهم, وسبب عقابهم. 
" وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ " أي: هو تعالى, مالك الملك, وترد جميع الأملاك إلى مالكها, وينقلب العباد من الدنيا, ما معهم درهم ولا دينار, ولا غير ذلك من المال. 
قال تعالى " إِنَّا نَحْنُ نَرِثُ الْأَرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ " . 
وتأمل كيف ذكر السبب الابتدائي والسبب الغائي, الموجب كل واحد, منهما أن لا يبخل العبد بما أعطاه الله. 
أخبر أولا: أن الذي عنده وفي يده, فضل من الله ونعمة, ليس ملكا للعبد. 
بل لولا فضل الله عليه وإحسانه, لم يصل إليه منه شيء. 
فمنعه ذلك, منع لفضل الله وإحسانه. 
ولأن إحسانه موجب للإحسان إلى عبيده كما قال تعالى " وَأَحْسِنْ كَمَا أَحْسَنَ اللَّهُ إِلَيْكَ " . 
فمن تحقق أن ما بيده, هو فضل من الله, لم يمنع الفضل الذي لا يضره, بل ينفعه في قلبه وماله, وزيادة إيمانه, وحفظه من الآفات. 
ثم ذكر ثانيا أن هذا الذي بيد العباد كله, يرجع إلى الله, ويرثه تعالى, وهو خير الوارثين. 
نلا معنى للبخل بشيء هو زائل عنك, منتقل إلى غيرك. 
ثم ذكر ثالثا, السبب الجزائي فقال " وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ " . 
فإذا كان خبيرا بأعمالكم جميعا - ويستلزم ذلك, الجزاء الحسن, على الخيرات, والعقوبات على الشر - لم يتخلف من في قلبه مثقال ذرة من إيمان, عن الإنفاق الذي يجزي به الثواب, ولا يرضى بالإمساك, الذي به العقاب

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