The hadeeth “Every merchant will enter Hell except those who are pious.”

Is this hadeeth saheeh: “Every merchant will enter Hell except those who are pious”?.

Praise be to Allaah.

We could not find this hadeeth in this wording in any of the books of Sunnah, but there are similar reports in the saheeh Sunnah, including the following: 

It was narrated from Rifaa’ah ibn Raafi’ (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The merchants will be raised on the Day of Resurrection as evildoers, apart from those who fear Allaah and are honest.” 

Narrated by al-Tirmidhi (1210), al-Daarimi (2/247), Ibn Maajah (2146) and Ibn Hibbaan (11/276). 

Al-Tirmidhi said: It is hasan saheeh. Al-Haakim said: Its isnaad is saheeh, and al-Dhahabi agreed with him.  

It was classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (994).  

Al-Mubaarakfoori said in Tuhfat al-Ahwadhi (4/336): 

“apart from those who fear Allaah” by not committing any major or minor sin, such as deceiving and cheating, i.e., they treat the people well in their business dealings or they obey and worship Allaah. “And are honest” means they are truthful in their oaths and in everything they say. 

Al-Qaadi said: Because it was the habit of merchants to be deceitful in their dealings and ruthless in selling their products in whatever ways they could, such as swearing false oaths and the like, they were judged to be evildoers, but an exception is made for those of them who avoid haraam practices, are honest in their oaths and truthful in their speech. 

This was also the view of commentators, who interpreted evildoing (fujoor) as referring to idle talk and false oaths, as it says in al-Marqaah. End quote. 

There is also an indication in the saheeh Sunnah of the reason why merchants were described as evildoers, which is because of their wrong deeds such as false oaths and broken promises.

It was narrated from ‘Abd al-Rahmaan ibn Shibl (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:  

“Merchants are the evildoers.” It was said: O Messenger of Allaah, has Allaah not permitted buying and selling? He said: “Yes, but they speak and tell lies, and they swear oaths and sin (as a result).” 

Narrated by Ahmad (3/428); al-Haakim (2/8) – he said its isnaad is saheeh; it was classed as saheeh by the commentators on al-Musnad and by al-Albaani in al-Silsilah al-Saheehah (366). 

But trade is one of the best ways of earning a living for those who are honest and sincere, for the honest, trustworthy merchant will have a great reward. 

It was narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: 

“The honest, trustworthy merchant will be with the Prophets, siddeeqs and martyrs.” 

Narrated by al-Tirmidhi (1209) who said: This is a hasan hadeeth but we know it only through this isnaad. Ibn Taymiyah said its isnaad is jayyid, as noted in al-Mustadrak ‘ala Majmoo’ al-Fataawa (1/163). 

Abu Haamid al-Ghazaali (may Allaah have mercy on him) said in Ihya’ ‘Uloom al-Deen (2/79): 

These reports may be reconciled in several ways. We say: 

We do not say that trade is better in all cases, rather trade may be used to seek sufficient provision or more than what is sufficient. 

If it is used to seek more than what is sufficient and to increase and accumulate wealth that is not spent on good works and charity, then it is blameworthy, because it is focusing on love of this world which is the root of all evil. If the person also mistreats others and deceives them, then it is wrongdoing and evil. 

But if it is used to seek sufficient provision for oneself and one’s children, then engaging in trade as a means of keeping oneself from asking others for help is better. End quote. 

See also question no. 21575.

Hanging electrically illuminated crescents and stars on the outside of buildings during Ramadaan

Here in Jordan a new tradition has appeared and become widespread, which is hanging electrically illuminated crescents and stars on the outside of buildings and balconies to celebrate the blessed month of Ramadaan, throughout the month. Is that permissible, seeing that it involves extravagance and imitation of the Christmas trees which Christians put up in December? Is the people’s ignorance a valid excuse?.

Praise be to Allaah.

Firstly: 

We do not think there is anything wrong with putting up decorations such as lanterns and the like to celebrate the beginning of the blessed month of Ramadaan, but we should pay attention to a number of things, such as the following: 

1.     That should not be regarded as an act of worship, rather it comes under the heading of permissible customs.

2.     We should not be extravagant and buy these decorations for high prices.

3.     These decorations should not include any images of animate beings or include any musical devices.

4.     The mosques should avoid using such decorations, because they will distract worshippers. 

The scholars of the Standing Committee were asked: 

There is a custom in some mosques during the days of Eid and Fitr and on other religious occasions of adorning the mosque with different kinds of colours and lights and flowers. Does Islam allow such actions or not? What is the evidence for it being permissible or otherwise? 

They replied: 

The mosques are the houses of Allaah, and they are the best spots on earth. Allaah has given permission for them to be built and be respected by proclaiming the Oneness of Allaah (Tawheed) and remembering Him, and for prayer to be established in them, and for the people to be taught about their religion in them and to be guided to that which will bring them happiness in this world and in the Hereafter, by cleansing them of abominations, idols, deeds of shirk, innovations and myths, and of filth and dirt and impure things, and by protecting them against idle pursuits and foolishness and raising voices, even if that is by making announcements about things that have been found and asking about something that has been lost, and other things that would make them like public streets and marketplaces. And it is forbidden to bury people in mosques, or to build mosques over graves, or to hang up pictures in mosques or draw pictures on their walls, and other things that would promote shirk or distract those who are worshipping Allaah therein and contradict the purpose for which they were built. The Prophet (peace and blessings of Allaah be upon him) paid attention to these matters, as is well known from his life story and his actions, and he taught them to his ummah so that they would follow his teachings and respect the mosque and take care of the places that were built to establish the rituals of Islam. By doing that, they are following the example of the Messenger (peace and blessings of Allaah be upon him), and there is no report from him (peace and blessings of Allaah be upon him) which says that he venerated the mosque by illuminating it or putting flowers in it on Eids and special occasions. That was not known at the time of the Rightly-Guided Caliphs either or the time of the guided rulers during the early generations which the Prophet (peace and blessings of Allaah be upon him) testified are the best of generations, even though the people advanced and became very wealthy, and they developed a fine civilization and adopted all kinds of adornment and colours during the first three centuries. All goodness is in following the guidance of the Prophet (peace and blessings of Allaah be upon him) and that of the Rightly-Guided Caliphs who came after him, and those rulers who followed their way after them. 

By hanging lamps on them or putting electric lights around the outside or on the minarets, and hanging up flags and banners, and putting flowers on them on Eids and special occasions to decorate them and venerate them is an imitation of what the kuffaar do with their churches and places of worship, and the Prophet (peace and blessings of Allaah be upon him) has forbidden imitating them in their festivals and worship. End quote. 

Fataawa Islamiyyah (2/20, 21) 

If the lighting in the mosque is sufficient there is no legitimate reason for adding anything else that serves no purpose, and that money should be used for something else. 

Majmoo’ Fataawa Ibn Taymiyah (31/206). 

Secondly: 

It should be noted that taking the star and crescent as a symbol of the Muslims has no basis in sharee’ah, and it was not known at the time of the Prophet (peace and blessings of Allaah be upon him) or the time of the Rightly-Guided Caliphs, or even at the time of the Umayyads. Rather it was introduced after that. Whatever the case, flags and banners should be in accordance with sharee’ah, and as there is no evidence that this (the crescent and star symbol) is prescribed in Islam, it is better to avoid it. The crescent and star is not a symbol of the Muslims, even though some Muslims have adopted it. 

This has also been discussed in the answer to question no. 1528. 

And Allaah knows best.

Ruling on setting up a website for posting audio and video files

I want to set up a website for posting pictures and files on the internet. This is a simple explanation of what the website will do: a centre for pictures and files that will let you upload pictures and files from your computer to the internet, and make links to it so that you can take part in discussion boards or send them easily to whomever you want and without having to register (free service). The problem is that some users may upload pictures or files that contain things that go against Islamic sharee’ah such as pictures of women, indecent pictures or movies, songs and music, movie clips, stories of scandal and other kinds of pictures and movies that go against Islamic sharee’ah, because the site will not be continuously monitored. My question is: What is the ruling on this site? Will there be any sin on us for every unislamic file that is uploaded via our site? Is this work of ours regarded as spreading immorality or cooperating in sin and transgression? What is the ruling if the site is for uploading pictures only?.

Praise be to Allaah.

It is not permissible for you to set up this website, because it will be a cause of spreading sin to other sites and those who want to spread songs or haraam clips or pictures will be able to do so easily through this site. It makes no difference whether it is for pictures only or for pictures and audio and video clips. By means of this site you will be helping those who want to spread haraam things, and this is the kind of cooperation that is forbidden in the Book of Allaah. Allaah says (interpretation of the meaning):  

“do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”

[al-Maa’idah 5:2] 

For every evil and sin that is spread via your website, you will have a share in it, and its spread will never end even if you shut down your site, because it will be transmitted and spread via other sites. This means that the sin will continue every time someone looks at or listen to that which was uploaded via your site. Even after you die the sin will come to you in your grave! 

It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever calls others to guidance will have a reward like that of those who follow it, without that detracting from their reward in the slightest. And whoever calls others to misguidance will have a burden of sin like that of those who follow it, without it detracting from their burden in the slightest.”

Narrated by Muslim (2674) 

It was narrated that Jareer ibn ‘Abd-Allaah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever sets a good precedent in Islam will have the reward for that and the reward of those who do it after him, without that detracting from their reward in the slightest. And whoever sets a bad precedent in Islam will bear the burden of sin for that, and the burden of those who do it after him, without that detracting from their burden in the slightest.”

Narrated by Muslim (1017) 

Al-Nawawi (may Allaah have mercy on him) said: These two ahaadeeth clearly encourage us to set good precedents and forbid setting bad precedents. The one who sets a good precedent will have a reward like that of everyone who follows it until the Day of Resurrection, and the one who sets a bad precedent will have a burden of sin like that of everyone who follows it until the Day of Resurrection. The one who calls others to right guidance will have a reward like that of those who follow it, and the one who calls others to misguidance will have a burden of sin like that of those who follow it, whether this guidance or misguidance is something that he initiated or it was started before him, and whether that is by teaching knowledge, acts of worship, etiquette or anything else. 

The words of the Prophet (peace and blessings of Allaah be upon him) “those who do it after him” mean: if he sets the precedent, whether they do it during his lifetime or after his death.  

Sharh Muslim (16/226, 227) 

It was narrated that Abu Mas’ood al-Ansaari said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The one who tells another about something good is like the one who does it.” 

Narrated by Muslim (1893) 

It was narrated that Anas ibn Maalik said: The Prophet (peace and blessings of Allaah be upon him) said: “The one who tells others about something good is like the one who does it.” 

Narrated by al-Tirmidhi (2670); classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

Similarly it is said that the one who tells others about something bad will have a burden of sin like the one who does it. 

Al-Manaawi (may Allaah have mercy on him) said:  

The one who ponders this meaning and is blessed with guidance will be motivated to learn and will be encouraged to spread knowledge so that his reward may be multiplied during his life and after his death in perpetuity, and he will refrain from introducing innovations and evils, for they will multiply his bad deeds in the manner mentioned, so long as anyone acts upon it. So let the Muslim ponder this meaning, the blessings of the one who tells others about good things and the doom of the one who tells others about bad things. 

Fayd al-Qadeer (6/127). 

What some owners of such websites do, obliging those who post material on them to promise that the material will not contain anything harmful to others or sinful, is not enough to discharge their duty, because many of those who surf the net are non-Muslims or evildoers who do not adhere to such promises. 

We can tell you of something that will benefit your worldly interests – if you want – and your interests in the Hereafter, which is devoting the site that you are asking about for uploading beneficial Islamic material. This will require you to monitor the site constantly and to check the material before it is posted for others to look at. If you think that it is in accordance with Islam and guides others to do good and warns against evil, then you can let it be posted. We do not think that this will be difficult from a technical point of view, but it will need you to check on what should be published, as well as seeking help from seekers of knowledge for rulings on material when you are not sure of the ruling on it. You can imagine how very beneficial this will be for the Muslims and how great your reward will be. This will be a kind of sadaqah jaariyah (ongoing charity) and knowledge from which others will benefit after you die. 

There is no reason why the site should not include audio and video files and books. But you should avoid uploading nasheeds that are accompanied by instruments such as the daff etc, and avoid publishing pictures of women, and avoid publishing books that contain bid’ah (innovation) and misguidance. 

And Allaah knows best.

Should he attend the university graduation ceremony that is sponsored by Buddhists?

I am of a Muslim minority. There is a party for us to receive our university degrees. I have two questions regarding this matter: 
1- What is the ruling on attending such a party, knowing that the Buddhist priests pray, according to their religious rituals, to bless the party?  
2- If the party starts before Dhuhr and ends after ‘asr, is it permissible for us to pray them together at the time of ‘asr? Or it is not permissible to attend that party in the first place?.

Praise be to Allaah.

We ask Allaah to bless your graduation and to benefit the Muslims through you. 

The occasion of the students’ graduation is a moment of joy for the student on his graduation and for his family on their son’s success. That is one of the blessings of Allaah to His slaves, and is part of His great bounty and kindness. 

What is required is to give thanks for this blessing and to pay attention to Allaah’s rights in this matter, by adhering to His sacred limits and laws. But unfortunately we see many wrongs and sins that occur in students’ graduation ceremonies, and they have even become something regular and unavoidable in graduation ceremonies. That includes the following: 

1 – Celebrating with music, and usually they bring a large band, and it is major part of most ceremonies. 

The ruling on listening to music in Islamic sharee’ah is that it is haraam, and some scholars narrated that there is consensus on this point. This has been discussed in the answer to question no. 5000. 

2 – Mixing of male and female students, and their sitting together in one place and entering and leaving in one line, and men mixing with women who are present, among whom are those who are wearing makeup and perfume, and those whom shyness does not prevent from expressing their joy in ways that are not appropriate, such as shouting, making gestures and movements, clapping, whistling, shaking hands with men, and other wrong actions that accompany haraam mixing.  

3 –With regard to wearing the “graduation suit” that is well known nowadays, with the black cloak and mortarboard, this is clothing that belongs specifically to the kuffaar, then it came to us. Some scholars have said that it is taken from the clothing of monks and bishops at some era of history, hence they ruled that it is haraam to wear it. 

Shaykh Bakr Abu Zayd (may Allaah have mercy on him) said: 

The graduate comes wearing a black cloak or gown and this is a church tradition. The people of knowledge and faith should differ from them in this regard. End quote. 

Al-Majmoo’ah al-‘Ilmiyyah (Risaalah al-Ta’aalum, p. 85)   

The scholars of the Standing Committee for Issuing Fatwas said: 

It is haraam for the Muslims to imitate the kuffaar in the clothing that is uniquely theirs, whether the kaafirs in question are Jews, Christians or anything else, because of the general meaning of the evidence in the Qur’aan and Sunnah that forbids imitating them. For example, it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” Narrated by Imam Ahmad, Abu Dawood and others. And the Prophet (peace and blessings of Allaah be upon him) said, when he saw ‘Abd-Allaah ibn ‘Amr wearing two garments dyed with safflower: “These are among the garments of the kuffaar; do not wear them.” Narrated by Muslim in his Saheeh. And it is proven in Saheeh Muslim that ‘Umar (may Allaah be pleased with him) wrote a letter to his governor in Azerbaijan, ‘Utbah ibn Farqad (may Allaah be pleased with him) in which he said: “Beware of luxury and the clothing of the people of shirk and wearing silk.” 

Based on that, it is not permissible to wear what is known as the “gown” when graduating from a school, institute or college, because it is the clothing of the Christians, and the Muslim should be proud of his religion and his following his Prophet (peace and blessings of Allaah be upon him), and he should not pay any attention to the customs of those with whom Allaah is angry and who have gone astray such as the Jews, Christians and others. End quote. 

Fataawa al-Lajnah al-Daa’imah (24/26, 27) 

The scholars of the Standing Committee for Issuing Fatwas were also asked:

In the American universities there is a tradition: when the students graduate they wear so-called graduation clothes, which is a gown that resembles the Arabic abayah, and a head cover of a certain shape. It is said that this is the clothes that their monks used to wear in the past. Is it permissible, when a Muslim student takes part in this celebration, to wear these clothes? 

They replied: 

It is not permissible for the student to wear these clothes if they are garments that belong only to them, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them” and the prohibition is more emphatic if it is proven to be one of the symbols of their monks. End quote. 

Fataawa al-Lajnah al-Daa’imah (24/98). 

4 – One of the greatest evils that may be noticed in these celebrations is missing the prayers, because the ceremony goes on for several hours, during which some of the times for prayer come, but you do not see any of the people or the students or people in charge of the ceremony respecting Allaah’s rights or doing their duties, and they do not pay any attention to the adhaan or calls or reminders; they forget the rights of Allaah and are preoccupied with this passing world and a little of its pleasures. They are blind to the words of Allaah (interpretation of the meaning): “Then, there has succeeded them a posterity who have given up As‑Salaah (the prayers) [i.e. made their Salaah (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times] and have followed lusts. So they will be thrown in Hell” [Maryam 19:59]. 

Ibn Mas’ood said: “Giving up” does not mean that they forsook it altogether, rather they delayed it beyond its proper time. 

Ibn Hajar al-Haytami (may Allaah have mercy on him) said:  

The seventy-seventh major sin is deliberately delaying prayer beyond its time, or doing it too early with no excuse. End quote. 

Al-Zawaajir ‘an Iqtiraab al-Kabaa’ir (1/220,221) 

The presence of Buddhists at these ceremonies and their performing some of their religious rituals to bless – or so they claim! – the ceremony is another evil. What blessing can come from associating others with Allaah and disbelieving in Him? It is not permissible for you to attend in a place where others are associated with Allaah unless you are forced to do so. Allaah says (interpretation of the meaning):  

“And it has already been revealed to you in the Book (this Qur’aan) that when you hear the Verses of Allaah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. Surely, Allaah will collect the hypocrites and disbelievers all together in Hell”

[al-Nisa’ 4:140]. 

Based on that, attending this celebration is haraam, and if it is haraam it cannot serve as an excuse to join Zuhr and ‘Asr prayers. 

And Allaah knows best.

Ruling on entering chat rooms on the Internet for fun

I hope you can advise me on the ruling on entering chat rooms and discussion boards. I only go there for fun and to see some of the topics under discussion, and you can well imagine the kind of bad talk that goes on in those places. Please advise me about this, may Allaah preserve you.

Praise be to Allaah.

One of the things that the Muslim should do is discipline himself and seek to adopt the best of attitudes and etiquette. This requires a great deal of striving against bad inclinations and it needs a lot of patience. The most important thing that can help him to do that is avoiding places of evil and places that could lead to his doom. The scholars of personal development are unanimously agreed that man is inherently weak and inclined towards evil, and that it is the mind (or reason) that could controls his attitude and inclinations, and guide his energies. So if reason does not restrain one’s inclinations towards following whims and desires, then he will soon find no means to turn back to the path of salvation. 

The same applies to gatherings of leisure and entertainment. They have always been – and still are, as they appear on the internet – a waste of energy and talent, where followers of falsehood who have no mission to work or succeed in their lives gather, and they waste their time and their lives which are the most precious things they own, and they spend their days exchanging gossip, and they waste a lot of time and do not achieve anything for their worldly or religious interests.  

When the Muslim has the blessing of free time with which Allaah has honoured him, he can do no more than look for the best deeds with which to fill his time, not just any good deed. Hence you see that the Sahaabah (may Allaah be pleased with them) asked the Prophet (peace and blessings of Allaah be upon him) in many ahaadeeth about the best actions by means of which they could attain a higher status before Allaah, and the Prophet (peace and blessings of Allaah be upon him) answered their questions. 

The Prophet (peace and blessings of Allaah be upon him) said: “There are two blessings which many people do not make the best of: good health and free time.” Narrated by al-Bukhaari (6412). 

Ibn al-Qayyim (may Allaah have mercy on him) said, speaking of regret about time: 

Regret for wasted time should be deep, for time passes quickly and it is difficult to make up what you have missed.  

Time for the worshipper is a time for worship and reciting awraad, and for the devoted Muslim it is time for turning to Allaah and focusing on Him with all his heart. 

Time is the dearest thing to him and he would feel very sad if time passes without him doing what he is meant to do. If he misses time, he can never make it up, because a second time has its own duties. So if he misses time, there is no way he can bring it back. 

 

Important note to learn and do reading online quran

Online Quran Tutor is the one who comes into mind when someone says to learn Holy Quran online or learning the Quran with the right pronunciation. The Holy Quran online is the word of Allah Ta’ala and recitation of the Quran is a sensitive matter. We have to listen quran with full attention and read quran online with the perfection and it is suppose to be read, there are many places in the Koran online which have to be recited with care and attention because if someone recites them with the wrong pronunciation, the whole context and meaning of the verse get changed. It’s the beauty of every Muslim parent to carry on with the teaching of Islam and letting there kids to learn quran 

Madaarij al-Saalikeen (3/49). 

The most important things that will help you make the most of your time is to avoid futile gatherings and refrain from talking too much and keep away from lazy and idle people, and to keep company with those who are striving hard, clever, smart and aware of time, and those ho immerse themselves in reading for the purpose of increasing their knowledge. 

The wise man is the one who is guided to fill his time with useful, beneficial and good deeds; thus he will advance and rise in status. So you will find him always seeking knowledge, or writing lessons, or learning a skill, or visiting relatives or a sick person, or advising one who has gone astray, or earning a living so that he can spend on his dependents and save them from having to ask of people.  

‘Umar ibn al-Khattaab (may Allaah be pleased with him) said:  

I would hate to see any one of you idle and not doing anything to help himself in this world or in the Hereafter. 

Quoted by Abu ‘Ubayd al-Qaasim ibn Sallaam in al-Amthaal (48). 

The Muslim has no time to listen to or look at sinful things. You know that these conversations include things that go against sharee’ah such as immoral talk and bad attitudes, so is entering these foul swamps something that will benefit a Muslim, or is it anything that he should seek in his life? 

 It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Strive to do that which will benefit you and seek the help of Allaah.” Narrated by Muslim (2664). 

When Allaah asks you on the Day of Resurrection about this time that you wasted in idle talk and writing and conversing about things that are of no benefit, rather they will harm you, what will your answer be? It was narrated that Abu Barzah al-Aslami said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “A person’s feet will not move on the Day of Resurrection until he is asked about his life and how he spent it, his knowledge and what he did with it, and his wealth, how he acquired it and how he spent it, and his body (health), and how he used it.” Narrated by al-Tirmidhi (2417), classed as saheeh by Shaykh al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb (126). 

Finally, you should note: 

That these chat rooms have corrupted the morals of many people; they have caused rifts between loved ones, men have divorced their wives because of them, women have lost their honour because of them, and those who are weak in faith and lacking in knowledge have been deceived by the specious arguments and myths in them, and have thus been misled. If the Muslim hears of an environment that is filled with fitnah and sin, he should denounce the people involved and strive to set them straight – if he is one of those who are able for that – otherwise he should keep away from such environments and not be deceived by thinking that his faith is strong or that he knows what they really are, and that he is just having fun. 

Beware of indulging in chat rooms on the internet, and protect yourself from the immorality and evil that is in them, for they are gatherings that bring little benefit but cause a great deal of harm; they are of no benefit in this world and do not bring salvation in the Hereafter. 

If you find that you are getting drawn into fitnah and sin, such as speaking to women unnecessarily and speaking too much to this one and that one, then you should realize that you are in grave danger, and we hope that you will save yourself from it and resist falling into the trap of the shaytaan. 

We have discussed the danger of chat rooms in many answers on this site, such as 34841 and 78375. 

And Allaah knows best.

It is permissible for one who is junub to listen to recitation of Qur’aan

Is it permissible to listen to Qur’aan for one who is in a state of janaabah? I read in the rulings on the one who is junub that it is not permissible to touch the Qur’aan or recite it for one who is in a state of janaabah. Does the prohibition on reciting it mean that it is not permissible for him to listen to it either? Because the mind usually responds to what is heard and one my find himself repeating it verbally.

Praise be to Allaah.

Firstly: 

We have previously stated on this site that it is not permissible for the one who is junub to read Qur’aan or touch the Mushaf, as in the answers to questions no. 10672 and 10984. 

Secondly: 

Janaabah does not prevent a person from listening to recitation of the Qur’aan, because there is no report of any prohibition on listening. Shaykh Ibn Baaz (may Allah have mercy on him) was asked: Can one who is junub recite the Book of Allah from memory? And if that is not permissible, can he listen to it? 

He replied:

It is not permissible for one who is junub to read Qur’aan from the Mushaf or recite it from memory until he does ghusl, because it is proven from the Prophet (blessings and peace of Allah be upon him) that nothing kept him from the Qur’aan except janaabah. 

With regard to listening to the recitation of the Qur’aan, there is nothing wrong with that because of the great benefits involved, without touching the Mushaf or reading the Qur’aan from it.

End quote from Majmoo‘ Fataawa Ibn Baaz, 10/152 

But in order for it to be permissible to listen to it, it is stipulated that one should not move the lips or tongue in reciting it, because moving the lips or tongue in pronouncing the letters is regarded as recitation, and the one who is junub is not allowed to recite Qur’aan, as stated above. 

Ibn Rushd narrated from Imam Maalik (may Allah have mercy on him) that he said: Recitation is that in which one moves the tongue. 

See: al-Bayaan wa’l-Tahseel, 1/490 

Conclusion: 

It is permissible for one who is junub to listen to the Qur’aan so long as he does not move his tongue in recitation. 

And Allah knows best.

Not doing ghusl for five months because of sickness

I got sick and had surgery in the hospital. When I came out of the hospital the specialist told me that I should not wash myself with water for five months, which included the blessed month of Ramadan. I hope that you can advise me whether I should follow the doctor's advice for five months, or should I do ghusl and pray and fast Ramadan?.

Praise be to Allaah.

It seems that you have an excuse for not doing ghusl, so you can do tayammum to purify yourself in the case of janaabah. But in order to be on the safe side, you should ask other doctors who specialise in this sickness. You should make sure by asking a second doctor, especially a Muslim doctor who can be trusted. But if what this is what the specialist who treated you said, and you feel comfortable with his experience and you did not see anything in him which would suggest that he take the matter of Islam lightly or that he hates Islam, then praise be to Allah. If this is the medicine and it is something thing that it is feared may pose a danger if you go against it, then there is nothing wrong with following his advice and not doing ghusl until that period ends, so as to be on the safe side with regard to your health and wellbeing.

End quote. 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him)

He owes many expiations for breaking oaths (kafaarat yameen) but he does not know what some of them are

I owe many expiations for breaking oaths, some of which I know and some I do not know, because I often swear to do something then break that oath. This has become a habit with me. How can I expiate for that even though there are many of them?.

Praise be to Allaah.  

What is required of the Muslim is to take the matter of oaths seriously, by not swearing many of them. Allaah says (interpretation of the meaning): 

“And make not Allaah’s (Name) an excuse in your oaths”

[al-Baqarah 2:224] 

So do not swear oaths except when necessary. The Muslim must protect his oath by offering expiation if he wants to do something other than what he swore to do, because the Prophet (peace and blessings of Allaah be upon him) said: “By Allaah, if Allaah wills, I do not swear an oath and then see something that is better than it but I offer expiation for my oath and do that which is better, or I do that which is better and offer expiation for my oath.” Narrated by al-Bukhaari and Muslim in their Saheehs. This version was narrated by al-Bukhaari. It was also narrated by Abu Dawood, al-Nasaa’i, al-Tirmidhi, Ibn Maajah and Imam Ahmad. 

With regard to numerous oaths, if they all had to do with the same thing, then expiation only needs to be offered once. For example, if you said, “By Allaah, I will not speak to So and so,” and you said that many times, then you spoke to him, then you only have to offer expiation once. 

But if you swore oaths regarding several things, such as if you said, “By Allaah, I will not speak to So and so,” then you spoke to him, and you said, “By Allaah, I will not travel to such and such a place,” then you went there, and so on, then for each oath you have to offer expiation. And you should try to be on the safe side by offering expiation for whatever you think is most likely to be the case, so that will have discharged your duty. 

And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.

Learn Holy Quran because it will be a proof for us muslim on the Day of Judgment.

This is due to the statement of the Messenger: “And the Quran is a proof for you or against you.” [Muslim] so the deputy of every Muslim is to read quran and learn quran with tajweed so one of two things will occur with this proof, the Book of Allah. And this quran education will be in your favor, a proof for us on the Day when we will need every single good deed and learning quran along with doing quran memorization is one of it and to add more spread the quran teaching and spread the kids quran knowledge and listening to quran online and understand the quran tafseer , it will be something standing against us and follow the guidance of or prophet Muhammad peace be upon him, and these good deeds will be a proof against us! Who could be saved from the terrors of that Day if Allah’s own Speech is against him?!?! Think carefully, so reading Arabic Quran and teaching our kids quran qaida with the tafseer of quran  and let the kids memorize quran dear Muslim brother or sister, about your position with the reading Quran! Are you neglecting it, contradicting it, being heedless of its orders and prohibitions, are you thinking deeply over it?! Will it be on your side on the Day of Judgment.? So learn quran recitation! O Allah! We ask you, by Your Glorious Speech and the rest of your beautiful Names and Attributes, to make the Quran a proof for us! So the Quran tutor should let his student know about these facts also,

He has the habit of swearing by Allaah whether he is telling the truth or not. How can he expiate for these oaths?

Unfortunately since I was small I have had the habit of swearing by Allaah whether I am telling the truth or not. I have tried to give up this bad habit and I believe that I am now following the right path. My question is: what is the ruling on the oaths I have sworn in the past? What should I do so that Allaah will forgive me? Should I offer expiation for each oath? But the problem is that I cannot know how many oaths I swore. Please advise me, may Allaah reward you with good.

Praise be to Allaah.  

Oaths are of three types: 

1 – A binding oath. This is an oath which a person means and is sure about, referring to something in the future which he resolves to do or not do. The ruling on this is that expiation is obligatory if the oath is broken. Ibn Qudaamah (may Allaah have mercy on him) said: “Whoever swears to do something and he does not do it, or he swears not to do something and he does it, must offer expiation.” There is no difference of opinion concerning this matter among the fuqaha’. Ibn ‘Abd al-Barr said: The vow for which expiation is due, according to the consensus of the Muslims, is that concerning actions in the future. Al-Mughni, 9/390. 

2 – Unintentional oaths. This refers to swearing when there was no intention of making an oath. No expiation is due on such oaths, because Allaah says (interpretation of the meaning): 

“Allaah will not call you to account for that which is unintentional in your oaths, but He will call you to account for that which your hearts have earned. And Allaah is Oft-Forgiving, Most-Forbearing”

[al-Baqarah 2:225] 

‘Aa’ishah (may Allaah be pleased with her) said: This verse, ‘Allaah will not call you to account for that which is unintentional in your oaths’, was revealed concerning saying, “No, by Allaah’ and “Yes, by Allaah.” Narrated by al-Bukhaari, 4613. 

Whoever swears to something thinking that it is as he has sworn it to be, then finds out that it is otherwise, does not have to offer expiation according to the majority of scholars. This comes under the heading of unintentional oaths. 

Ibn Qudaamah (may Allaah have mercy on him) said: Whoever swears to something thinking that it is as he has sworn it to be, when that is not the case, does not have to offer expiation, because this is a kind of unintentional oath. Most of the scholars are of the view that no expiation is required for this kind of oath. Ibn al-Mundhir said: This was narrated from Ibn ‘Abbaas, Abu Hurayrah, Abu Maalik, Zuraarah ibn Awfa, al-Hasan, al-Nakha’i, Maalik, Abu Haneefah and al-Thawri. 

Those who said that this is an unintentional oath were: Mujaahid, Sulaymaan ibn Yasaar, al-Awzaa’i, al-Thawri and Abu Haneefah and his companions. 

Most of the scholars are of the view that no expiation is required for an unintentional oath. Ibn ‘Abd al-Barr said: the Muslims are unanimously agreed on that. 

That is because Allaah says (interpretation of the meaning): “Allaah will not call you to account for that which is unintentional in your oaths” [al-Baqarah 2:225]. This comes under that heading, because he did not intend to give a wrong impression, so it is as if he broke the oath by mistake. 

From al-Mughni, 9/393 

3 – Swearing falsely concerning something that is in the past. This is a major sin, and there is no expiation for it according to the majority of scholars because it is too serious to be expiated. 

If this is understood, then the oaths that you swore were binding oaths that you broke, so you have to offer expiation. 

If you have forgotten how many oaths there were, then do your best to remember and offer expiation based on what you think is most likely to be the case, then you will have absolved yourself. 

Whatever of these oaths had to do with doing a certain action, or refraining from a certain action, only one expiation is required in each case. For example, if you swore that you would not speak to So and so, then you broke that oath and did not offer expiation, then you swore again not to speak to him, and you broke the oath again, you only have to offer expiation once. This is different from the case if you had sworn not to speak to him, then you swore not to eat his food, for example. In that case you would have to offer expiation twice. We have already discussed this in detail in the answer to question no. 34730.  

And Allaah knows best. 

To sum up: With regard to the oaths that you swore to do something or not to do something in the future, and you broke them, you have to offer expiation for them. 

With regard to oaths that you swore falsely saying that you did something in the past or did not do it, and you were lying, there is no expiation to be offered, but you have to repent to Allaah, and Allaah accepts the repentance of those who repent.  May Allaah help you and forgive your sin.

A man made a vow when he was not in control of his feelings

If a man vows to do something when he is not in full control of his feelings, does he have to offer expiation, and what is it?

Praise be to Allaah. 

If a person vows to do something and does not do it, then he has to offer kafaarat al-yameen (expiation for not fulfilling a vow). For example, if he says, “By Allaah, I will speak to So and so” or “By Allaah, I will visit him” or “By Allaah I will pray such and such”, and so on, then he does not do what he vowed to do, in this case he has to offer kafaarat al-yameen, if he was of sound mind and knew what he was saying. But if his anger was so intense that he was not really aware, then the vow is not binding, because it is essential that he is aware of what he is saying. So if his anger was so intense that it made him unaware of what he was saying, and he was out of control, then in this case he does not have to offer kafaarah, like one who is insane, feeble-minded or asleep. 

He can forego doing what he vowed to do, if he thinks that that is in his best interests, and he can offer expiation for his vow, because the Prophet (peace and blessings of Allaah be upon him) said: “If you make a vow, then you see that doing something else is better than that, offer expiation for your vow and do that which is better.” (Saheeh – agreed upon).

So if he vowed not to visit someone, then he sees that it is better to visit him, he should visit him and offer expiation for his vow, and so on.

It does not matter whether he offers the expiation before or after doing the alternative action.

And Allaah is the sources of strength.

He is suffering from waswaas and he made many vows and broke them

He is affected by waswaas and he swore many oaths that he would not do that action again, then he broke the oaths. He has sworn many oaths and vows and only Allaah knows how many they are, and he is suffering from waswaas. How can he expiate for what has gone before?.

Praise be to Allaah.

Firstly: 

If a person swears many oaths and breaks them, and does not offer expiation, one of two scenarios must apply. 

1 – The vows were all to do with one thing, such as saying, “By Allaah, I will not smoke,” then he breaks the oath and does not offer expiation for that. Then he swears again that he will not smoke, then he breaks the oath… in this case one expiation is required. 

2 – The oaths have to do with several actions, such as saying, “By Allaah, I will not drink; by Allaah, I will not wear (certain clothes); by Allaah, I will not go to such and such a place,” then he breaks all those oaths. Does he have to offer one expiation or as many expiations as the oaths he swore and broke? There is a difference of opinion among the fuqaha’ concerning this matter. The majority are of the view that he must offer several expiations, but the Hanbalis say that he only has to offer one expiation. 

The more correct view is that of the majority, because these were oaths to do several things, and breaking one of them does not mean that another is broken, they are not interconnected. 

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: I am a young man and I swore to Allaah more than three times that I would repent from a haraam action. My question is: do I have to offer one expiation or three? And what is my expiation? 

He replied: You have to offer one expiation, which is feeding or clothing ten poor persons, or freeing a slave. Whoever cannot do that must fast for three days, because Allaah, may He be glorified, says (interpretation of the meaning): 

“Allaah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a deliberate oath) feed ten Masaakeen (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for the oaths when you have sworn. And protect your oaths (i.e. do not swear much). Thus Allaah makes clear to you His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) that you may be grateful”

[al-Maa'idah 5:89] 

This applies to every oath that is made to do one thing or to refrain from one thing; if the oath is sworn repeatedly, only one expiation is required, if he did not offer expiation the first time. But if he offered expiation the first time, then he repeated the oath, then he must offer another expiation, if he breaks the oath. Similarly, if he repeated it a third time and had offered expiation the second time, he must offer a third expiation. 

But if he swore oaths to do several things or to refrain from several things, then he must offer expiation for each one, such as if he said, “By Allaah I will not speak to So and so,” and “By Allaah I will not eat food,” and “By Allaah, I will not travel to such and such a place,” and “By Allaah, I will speak to So and so” and “By Allaah, I will hit him,” and so on. 

What must be done is to give each poor person half a saa’ of the local staple food, which is approximately one and a half kilograms. With regard to clothing, it should be what is sufficient for prayer, such as a thobe or a rida’ and izaar (upper and lower garment). If he gives them dinner or breakfast, that is sufficient, because of the general meaning of the verse quoted above. And Allaah is the source of strength.  

End quote from Majmoo’ Fataawa al-Shaykh Ibn Baaz (23/145) 

Secondly: 

If the person asked about is suffering from waswaas, and he swore these oaths under the influence of that waswaas, without intending to do so or wanting to swear an oath, then he does not have to do anything. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: If a person is suffering from waswaas, his divorce does not count as such if he utters the words of divorce, if it was not done intentionally, because this utterance of divorce was caused by the waswaas and was not intended, rather he was compelled to do it because of the strength of the waswaas and his lack of willpower to resist it. The Prophet (peace and blessings of Allaah be upon him) said: “There is no divorce when one is compelled.” So the divorce does not count as such if he did not truly intend it willingly. This is something that he was compelled to do and did not intend or choose to do, so it does not count as a divorce. End quote from Fataawa Islamiyyah (3/277). 

If this applies to divorce, then it applies even more so to oaths, because the issue of marriage is more serious than the issue of oaths. 

And Allaah knows best.

Is it permissible to swear oaths in buying and selling if one is sincere?

Is it permissible to swear oaths in buying and selling if one is sincere?.

Praise be to Allaah.

Swearing oaths in buying and selling is makrooh is general terms, whether one is lying or not. If a person is lying in his oath then it is makrooh in the sense of being haraam; the sin is greater and the punishment is more severe, because it is a false oath. Even if it is a means of selling the product, it erases the blessings of the sale and profit. This is indicated by the report narrated by Abu Hurayrah (may Allaah be pleased with him) who said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “An oath may sell the product but erase the blessing.” Narrated by al-Bukhaari and Muslim in their Saheehs, this version was narrated by al-Bukhaari. See Fath al-Baari (4/315). And it was narrated from Abu Dharr (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There are three to whom Allaah will not speak on the Day of Resurrection, nor will He look at them or praise them, and theirs will be a severe torment.” The Messenger of Allaah (peace and blessings of Allaah be upon him) repeated it three times, and Abu Dharr said: “They are lost and doomed. Who are they, O Messenger of Allaah?” He said: “The one who lets his garment hang below his ankles, the one who reminds others of his favour, and the one who sells his product by means of false oaths.” Narrated by Muslim in his Saheeh (1/102); as similar report was narrated by Imam Ahmad in his Musnad. 

But if the oath in buying and selling is sincere, then it is makrooh in the sense of being discouraged, because that means that he is selling his product and encouraging the buyer to buy it by means of swearing oaths repeatedly, and Allaah says (interpretation of the meaning): 

“Verily, those who purchase a small gain at the cost of Allaah’s Covenant and their oaths, they shall have no portion in the Hereafter (Paradise). Neither will Allaah speak to them nor look at them on the Day of Resurrection nor will He purify them, and they shall have a painful torment”

[Aal ‘Imraan 3:77] 

And because of the general meaning of the words of Allaah (interpretation of the meaning): 

“And protect your oaths (i.e. do not swear much)”

[al-Maa'idah 5:89] 

And because Allaah says (interpretation of the meaning): 

“And make not Allaah’s (Name) an excuse in your oaths”

[al-Baqarah 2:224] 

And because of the general meaning of the hadeeth narrated by Abu Qataadah al-Ansaari al-Sulami, who said that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Beware of swearing too much when selling, for it sells (the product) then it erases (the blessing).” Narrated by Muslim in his Saheeh, by Ahmad in al-Musnad and by al-Nasaa’i, Ibn Maajah and Abu Dawood. End quote.

Ruling on skin patches in Ramadaan

I am a heavy smoker,nearly.
20 cigarettes a day. I want to quit smoking totally.Somebody suggested use of Nicotene patches is very beneficial. My question is Can Nicotene patches be during month of Ramadan, while observing the rituals of fasting.The nicotene patch is to be applied on ones skin thru which nicotene is absorbed within the body & one patch is sufficirnt for 24 hours,we need to use 7 patches in all. Let me tell you while observing the fast, I don't get the urge to smoke but the moment Iftar is over my hand automatically goes for a cigarette. Kinmdly advice.

Praise be to Allaah.

The things that do not break the fast include things that enter the body through absorption via the skin, such as creams, lotions and skin patches used to administer medicinal or chemical materials such as these patches which are used to treat the disease of smoking. Fear Allaah with regard to your body and do not cause it harm through this habit of smoking which is haraam (forbidden) according to sharee’ah. The Prophet (peace and blessings of Allaah be upon him) said: “and verily, your body has a right over you.” We ask Allaah to help you to give up this filthy habit and to protect us and you from all evil. May Allaah bless our Prophet Muhammad and grant him peace. And Allaah knows best.

Intercourse during non-daylight hours in the month of Ramadaan

Is sex allowed during non daylight hours in the month of Ramadaan??

Praise be to Allaah.

Intercourse with one’s spouse is allowed between maghbrib and fajr during Ramadaan, because Allaah says (interpretation of the meaning): “It is made lawful for you to have sexual relations with your wives on the night of the fasts. They are libaas [garments, body cover, screen] for you and you are the same for them. Allaah knows that you used to deceive yourselves, so He turned to you (accepted your repentance) and forgave you. So now have sexual relations with them and seek that which Allaah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of dawn), then complete your fast until the nightfall. And do not have sexual relations with them (your wives) when you are in I’tikaaf (spiritual retreat) in the mosques. These are the limits (set) by Allaah, so approach them not. Thus does Allaah make clear His aayaat (signs) to mankind that they may become al-muttaqoon (the pious).” [al-Baqarah 2:187].

Delaying ghusl for janaabah (impurity following sexual activity) until after dawn has broken in Ramadaan

Is it permissible to delay ghusl for janaabah until after dawn has broken? Is it permissible for women to delay ghusl following the end of menstruation or post-natal bleeding until after dawn has broken?

Praise be to Allaah.

If a woman sees that she has become taahir (pure) before Fajr, then she has to fast, and it does not matter if she delays ghusl until after dawn has broken. But she should not delay it until the sun is risen. The same applies in the case of junub (impurity after sexual activity), one should not delay ghusl until after the sun has risen and in the case of men, they should hasten to do ghusl so that they can pray Fajr with the jamaa’ah (in the mosque).

Kohl and creams do not invalidate the fast

Do kohl and creams used by a woman during the day break her fast?.

Praise be to Allaah.  

If a person applies kohl during the day in Ramadaan whilst fasting, that does not invalidate the fast, but if he feels a trace of it in his throat then to be on the safe side he should make up that fast. It is better not to use kohl during the day when fasting. 

If a person applies oil or cream to his hair during the day in Ramadaan when fasting, that does not invalidate his fast. 

And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.