Question:

What is the ruling on ‘nasheeds’ commonly [found] amongst many of the youth, which they call ‘Islaamic Nasheeds’?

Answer:

If these nasheeds have ‘Islaamic’ meanings whilst not having in them any musical instruments such as duffs, other drums, or the like, then there is no problem in this.

However, it is necessary to explain an important prerequisite for their permissibility, and that is that they should be free of anything contradicting the sharee’ah such as excessiveness [1] and the like.

Then another condition is that it should not become a habit because that diverts listeners [of the nasheeds] from the recitation of the Qur’an, which is encouraged in the prophetic, purified, Sunnah. Likewise, it diverts them from seeking beneficial knowledge and calling to Allaah subhaanahu.

As for the use of duffs in nasheeds, then this is permissible for women when amongst themselves, and not for men, and on ‘ Eed and on weddings only.

[1] [Translator's Note]: Such as going to extremes in praising the Prophet salallahu ‘alaiyhi wasallam.

Al ‘Allaamah Ibn ‘Uthaymeen, may Allaah have mercy upon him, was asked:

In Kuwait, we have a sermon after four Rak’ahs of Salaatul Qiyaam, is this permissible? If it is permissible, how should this sermon be given?

He responded:

My opinion is that you should not do it.

Firstly: It is not from the guidance of the Salaf.

Secondly: Some people may want to pray Tahajjud and return home, and doing so may be a hindrance for them because it forces them to listen to the sermon. If a sermon is not accepted, its harm is greater than its benefit, this is why the Prophet – صلى الله عليه وسلم – used to draw the companions he used to give sermons to, he wouldn’t burden them and be repetitive.

So I see that leaving it is better. If the Imaam would like to give a sermon, he should give it at the end, when the prayer is finished.

He was also asked: What is the ruling of constantly giving a sermon in the midst of Salaatul Taraweeh?

The Shaykh, may Allaah have mercy upon him, responded:

As for giving a sermon then no, because this is not from the guidance of the Salaf. But the Imaam may give a sermon if needed or if he would like to, after the Taraweeh. If he intends worship by doing so it is an innovation, and the sign that he intends worship by it, is that he continues doing it every night.

Furthermore we say; why my brother, are you giving a sermon to the people? Some people may have work to do and would like to finish the prayer so that they may have implemented the saying of the Messenger:

If you yourself love to give a sermon, and half of the people in the Masjid also love this, rather three quarters of them do, do not constrain one quarter of the people for the sake of three quarters. Didn’t the Messenger – صلى الله عليه وسلم – say:

Or as was stated by the Messenger – صلى الله عليه وسلم, meaning do not compare the people to yourself or to others who love the sermon, compare the people with what makes them at ease. Pray the Taraweeh with them, and if you finish and the people finish, then say what you wish.

We ask Allaah to bless us and you with beneficial knowledge, and righteous actions.

[Liqaa al baab al Maftooh: 118]

Al ‘Allaamah al Albaanee, may Allaah have mercy upon him, was asked:

He responded: It can be permissible and it can be impermissible. If it is concerning drawing people’s attention to an immediate issue, warning them, ordering with good and forbidding from evil concerning it, then it is an obligation. As for it being taken as a habit that is always practiced, then this is contradictory to the Sunnah.

[Silsilat al Hudaa wan Noor: 656]

He also said: The night prayer during Ramadaan was legislated in order to draw closer to Allaah the Mighty and Majestic with prayer, this is why I do not see that Salaatul Taraweeh should be mixed with knowledge or teaching and so on, Salaatul Qiyaam should be the only worship performed. As for knowledge, then it has its time, and it is not specified to any specific time, rather the best interest of the students should be taken into consideration.

This is the basis, and I intend by is to clarify that whoever makes a habit out of teaching people between every four Rak’ahs during Salaatul Qiyaam for example, then this is a newly innovated matter that contradicts the Sunnah.

[Silsilat al Huda wan Noor: 693]

Assalamu alaykum wa Rahmatullaahi wa Barakatuhu

The noble Shaykh Ubayd al-Jabari – may Allaah protect him- repeats his warning against communication, with mobile phones or over the internet, between men and women while claiming the justification of seeking knowledge or giving Dawa’.

In an open question and answer session taking place every Sunday evening in the Paltalk room ‘Salafi Duroos’, the noble Shaykh said: ‘Communicating over the telephone is an area and way in which the heart of both the speaker and communicator will become attached to the other’s!’

Here is a transcript of what the Shaykh commented on after an answer to a similar question: ‘I would like to bring to attention a dangerous issue…. Which many of the Muslim men and women who they ascribe themselves to knowledge fall into. I have dealt with this issue before but many of the people have refused it and that they have been obstinate and rejected the advice!!

From the news that has reached me of the danger of this issue, a person finds it embarrassing to mention it…. And this is the issue, which is individuals speaking over the phone and communicating via mobile phones.

This matter has overcome many men and women with the justification of Dawa’ but this justification is not valid and it is an excuse which is corrupt. It is not hidden from every Muslim man and woman whose heart has been filled with the awe and reverential fear of Allaah, that al-Khallwaa (being alone with a member of the opposite sex with whom there is no relation) is Haraam. The meaning here is that khallwaa is being alone with strange men and women.

As for the evil effects of this, as have been relayed to me, they are more severe than al-Khallwaa (being alone with a member of the opposite sex with whom there is no relation), since al-Khallwaa in a house or in a car causes the people to look at them, as for communicating over the internet and sending and receiving messages over the phone then this is a hidden Khallwaa, which is only known to the Originator of the heavens and the earth and the noble scribes (Angels).

Indeed many women have complained that what has busied their husbands are these conversations and communication and I will mention some of their evil effects for you:

Firstly: if these communications are taking place in a chat room, for example in ‘Salafi Duroos’ so I say in the name of those supervising ‘Salafi Duroos’ ‘this type of chatting is a sin upon you… this type of chatting is a sin upon you … I do not hold it to be permissible’ I say this because I supervise ‘Salafi Duroos’ so I speak with the ruling of a representative.

Secondly: Chatting like this busies one from learning knowledge, since those who isolate themselves by conversing with whatever they want from conversation, then they busy themselves away from what is transmitted by ‘Salafi Duroos’ and from other knowledge-based lessons and this is obstruction in the path of Allaah.

Thirdly: Communicating over the telephone is an area and way in which the heart of both the speaker and communicator will become attached to the other’s! And this is – I swear by Allaah – the path of Fitnah and an entrance for Shaytaan. It is not permissible for you, O dear Muslim sister, that you spend your time conversing with strangers with the justification of Dawa’. If you have the pressing need to ask a question then ask the people of knowledge to the extent of your need and then turn away.

Further, this communication has in it greetings and gentle speech which is a type of submissive speech which has been prohibited, O Muslim sister. As a result, perhaps you might be a cause of what creeps in between married couples of unrest, quarrels and bad relations between them, the result of which could perhaps be divorce.

I have come to know that in the West and perhaps also in the East, that which is hated has occurred due to this communication and conversing.

This is why I call every Salafi man and woman to leave this terrible action which Shaytaan has opened up to them and beautified in their hearts, using the justification of knowledge and spreading of knowledge and Dawa’. It was not from the practice of the Salaf that men and women would meet up to study together, but rather a woman would ask a scholar about what a woman needs in her Deen. Also, if a female scholar was found then she would sit and listen to the men and women who came to her and would speak to the men in the presence of her guardian from behind a screen.

This is what I wanted to bring to (your) attention and Allaah knows I did not intend anything but advice and I hold that this advice to you is an obligation upon us, O dear Muslims. Allaah is The One Who guides to the correct way.’

We say JazakAllaahu Khairan O our Shaykh for this fine advice and we ask Allaah -Subhana wa Ta’ala- that He grants us and all our brothers and sisters the ability to follow the advice of the Shaykh, which he always repeats in his gatherings.

We also advise the brothers and sisters that when the lessons begin, whether they are live or recorded, that they should not busy themselves with talking on the side. We – and all praise belongs to Allaah – sacrifice time, effort and wealth for these lessons, to transmit them to you while you are in your homes or offices, so then it saddens us to know that some people attend with their nicknames only, while they are busy chatting on the side – which has no benefit – and Allaah’s aid is sought.

We ask Allaah -Subhana wa Ta’ala – that He grants us awe and reverential fear of Him in secret and in open and that He grants us sincerity in all our actions, Allaah is The Guide to the correct way.

Your Brother

Abu Ziead al-Athary

www.salafiduroos.net

Source: Following the Sunnah

Ameen

By the Muhaddith , Sincere Advisor and Successor to Shaykh Muqbil (may Allah have mercy on him) in Dammaj

EID AL-Fitr

1. Question: What is the verdict for Ghusl on Eid day ?
Answer :  There isn’t anything authentic narrated that the Prophet (peace and blessings be upon him) made Ghusl on Eid day. However there is no harm if a person does it for cleanliness. It has been reported that Ibn Umar (may Allah be pleased with him) made Ghusl on this day.

2. Question : Are there two Khutub on the Eid or only one ?
Answer : There is only one Khutub for the Eid for the men. This is what the Prophet (peace and blessings be upon him) did. If the Prophet (peace and blessings be upon him) did two, it would have reached us through authentic narrators. There isn’t anything authentic which states he made two khutub on the Eid. It has been mentioned in Saheeh Muslim that he (peace and blessings be upon him) performed one khutbah.

3. Question: What is the verdict for using a microphone to say the Takbeer during the Eid after every Athan ?
Answer : to say the takbeer in this fashion is an innovation. It is a recomemnded act to say the takbeer during the Eid in the marketplace, the home, the street, in the car while driving, in the bed, etc. There isn’t any evidence to support the takbeer to be said in unison, or for a person to stand up and say it on the microphone. Both of these actions are incorrect. The takbeers aren’t a call to prayer, which the people must hear.

4. Question : A person comes to the prayer late and joins the second Rak’ah. He says five takbeer with the Imam. How many does he say during his second rak’ah?
Answer : First of all, it should be known that the takbeer in the prayer are sunnah. Therefore there is no harm or sin for the person who intentionally leaves them. So in this case he says the five takbeer with the imam and this is considered his first rak’ah. Then in his second rak’ah he can say another five takbeer if he wants or he can leave them off if he wants. Allah knows best.

5. Question: What is the ruling on singling out the Eid day to visit the graves?
Answer:  To specify that day for visiting the graves is an innovation. The Prophet (peace and blessings be upon him) or his companions (may Alah be pleased with them ) didn’t single out the day of Eid to visit the graveyard.

6. Question :Are there any legislated sunnah prayers before the Eid prayer?
Answer: No, and praying sunnah before Eid is an innovation, unless in the masjid. And in this case a person greets the masjid with two rak’ah; as there might be something which prevents them from going to a musalla, or the community just doesn’t have an Eid musalla. This resembles some of the mountainous regions here, civil war between tribes, or heavy rain. which get in the way of people going to the musallah. Hence they pray two rak’ah then the Eid prayer in the masjid.

Praying two rak’ah sitting in the musalla is also an innovation. The prophet (peace and blessings be upon him) didn’t pray sunnah before or after the Eid prayer. The hadeeth from Abu Sa’eed (may Allah be pleased with him) which states the Prophet (peace and blessings be upon him) prayed two rak’ah after the Eid has a defect which prevents it from being authentic by way of Abdullah ibn Muhammad ibn Aqeel. This narrator is weak.

* Questions 1-4 were taken from [ al-kanzut thameen vol 2] and questions 5 & 6   were taken from [ Ithaful Karaam ]

Translated by Abu Aaliyah Abdullah ibn Dwight Battle

Doha, Qatar 1430 ©

http://abuaaliyah.multiply.com/journal/item/92/Fataawa_Series_from_the_Scholars_in_Yemen_-6_Eid_al-Fitr

الشيخ صالح بن فوزان الفوزان

Arabic Link:

http://www.alfawzan.ws/AlFawzan/FatwaaTree/tabid/84/Default.aspx?View=Page&NodeID=19201&PageID=9422

By the Great Scholars:

- Abdullaziz Bin Abdullah Bin Baz

- Abdur-Rahman Bin Nasir as-Sadi

- Muhammad bin Ibraaheem Aal-ish-Sheikh

Language: English | Format: PDF | Pages: 47 | Size: 1.5 MB

3 Treatises concerning Tobacco and Cigarettes by the great scholars: Muhammmad bin Ibraaheem, as-Sadi, and bin Baaz.

Indeed we are living in a time of great confusion, where the truth is mixed with falsehood, in which non distinguish between the two except for those Allah given the criterion. Allah(SWT) says:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِن تَتَّقُواْ ٱللَّهَ يَجۡعَل لَّكُمۡ فُرۡقَانً۬ا وَيُكَفِّرۡ عَنڪُمۡ سَيِّـَٔاتِكُمۡ وَيَغۡفِرۡ لَكُمۡ‌ۗ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِيمِ

O ye who believe! If ye keep your duty to Allah, He will give you discrimination (between right and wrong) and will rid you of your evil thoughts and deeds, and will forgive you. Allah is of Infinite bounty. [Surah al-Anfaal(8):29]

-

Download From IslamFuture

Download From MegaUpload

-

No Password

Welcome to the blog of the Grand Mufti of the UK.

Question: “The teacher may sometimes turn to hitting in order to discipline is student. Firstly, is it permissible to hit the student? Secondly, is it permissible to hit him in the face?”

Answer: “As far as hitting in the face, this is not permissible due to the statement of the Prophet, (sallallaahu alayhi wa sallam),

“Do not hit the face and do not defigure.”

Regarding the second part, is it permissible to hit the student in general as a means of discipline; the answer must make mention of the statement of the Prophet,

“Command your children to pray when they reach the age of seven and hit them if they leave it off when they reach the age of ten and separate them from each other in the beds.”

“In this hadeeth is a proof that for the student, rather the child, whether he is a student or not, it is not permissible for the one in charge of him to hit him due to his deficiency in obeying the commands until he reaches the age of ten. Command your children to pray when they reach the age of seven and hit them if they leave it off when they reach the age of ten and separate them from each other in the beds. Without a doubt, the Hukm (ruling) or Ahimiyah (importance) of whatever knowledge any teacher wants to present to his students will not be equal to the importance of prayer. Therefore, if the Prophet himself prohibits the father from hitting his child due to not praying, until he reaches the age of ten, then with all the more reason, it is not permissible for other than the father (from those in charge) to hit the children for something other than leaving off the salah (prayer) until he reaches the age of ten.

Thus, it is not permissible for the teacher to hit the child even if he did not obey him regarding the salah. What else exists from the other affairs that are as important as the Salah. “In this connection, I would like to also add that the age of puberty for girls and boys differs tremendously from country to country. I know that in general, in countries of warm climate, the hormones may mature at a faster rate; thus the age of takleef (duty: obligation to observe precepts of religion) would be reached at an earlier age than it would in a colder climate. Then this rule should not be taken in a general way but rather each country should study the children or it should be done in a more detailed way. For example one would find out whether this particular child reached the age of puberty or is he still in childhood? So whatever seems to predominate from this study, the hukm (ruling) would be decided.”

He was then asked: “With regards to hitting, if the child had bad banners and hit..” Shaykh Al-Albaani began saying:

“There is no hitting, no hitting at all. Rather there is directing, advising and speech. Sometimes words have a greater affect on people than hitting. In addition, hitting with some people does not help at all, rather it makes them continue on what their upon more and more. What is important is that the best of all guidance is the guidance of Muhammad, may peace and blessings be upon him. Thus the child is not to be hit so long that he did not reach the age of puberty.

“On this note, I understand from the gradual teaching of the Prophet that was previously mentioned in the hadith, ‘Command your children to pray’ to the end of the hadeeth, I understand from this hadeeth that it is wrong what I see take place with many fathers. He commands his child to pray before reaching the age of seven. This is opposition to the commandment of the Prophet, may peace and blessings be upon him. ‘Command your children to pray when they reach the age of seven.’ That is why it is not appropriate for the Muslim to put the commandment in effect before what the Prophet defined initially. It is ok for the father to permit his child to come along with him to pray with him in the masjid. But as far as him telling him, “Come here, get up, go make wudoo’ and pray.” and the child has not yet reached the age of seven, this is opposition to this hadith, so I just wanted to remind you all of that.”

He was also asked: “Shaykh, regarding hitting, sometimes you find students leave their houses and have no manners, even good advice does not benefit them, so does hitting them fall into necessity?”

Shaykh Al-Albaani replied:
“There is no necessity, where is the necessity here. Can you comprehend that hitting would benefit when the One who created him said, do not hit him until he reaches the age of seven.”

Excerpt taken from an audio cassette lecture titled: “La Qushoor fil Islam.” by: Shaykh al Albaanee

Source: PinkIslam

Is it true that some Islamic scholars including Bin Baaz gave  a fatwa saying that it is haram to follow jamaah tabligh?

Fatwa

Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.

We do not know of a Fatwa by Ibn Baz (Rahimahu Allah) in which he forbids going out with the Tablighi Jamah.  On the contrary, we notice in his Fatawa that he incites to cooperate with them and to advise them.

In his response to Iwad Bin Iwad al-Kahtani, when the latter inquired about this group, he stated that it was confirmed from trustworthy people who kept company with them that they did not notice anything contradictory to the Shariah, or anything that would prohibit going out with them.  He mentioned some of their positive effects on whomever accompanied them, and he does not see any harm in going out with them.  The people of knowledge should cooperate with them and make up for any shortcomings that may result from them. Speech No. 1155 dated 05/09/1399 A.H.

In his response to Abdel-Selam Al-Sulaimani he stated that he learnt from trustworthy people who are impossible to lie, like the lecturers of Tawheed in the Islamic University (Al-Jami’a Al-Islamiya) and others, that the Tablighi group are patient in calling to Islam, being affectionate and steadfast.  Allah guided, thanks to them, many people who are astray.  Ibn Baz was advising the people of knowledge to participate with them in calling to Allah so that they would help each other.  It is not appropriate to judge the Jama by the shortcoming of some individuals amongst them.  It is incumbent upon a Muslim to advise his Muslim brothers with soft words, and not run away from them or make other people dislike them.  Speech No. 325 dated 20/03/1406 A.H.

In his response to Ibrahim Abdurrahman al-Hussein Ibn Baz stated that he is still holding to his opinion in what he wrote about them previously, because, thanks to them, Allah benefited enormously other people, and guided many people.  Therefore, we must thank them for their efforts and encourage them and draw their attention to things that they might not be aware of, because Muslims must advise each other.  He urged people to go out with them and gather with them.  He stated to those who contradict them the following:

“You have to stop criticizing them, or do what they have done.”

Speech dated 27/01/1407 A.H.

Ibn Baz responded also to Saad Bin Abderrahman Alhussayn to doctor Taki al-Dinn al-Hillali and criticized them about discrediting this group.  He also responded to Fahih Bin Nafi’i when he criticized them, and praised them and confirmed his view by standing by their side but advising them with regard to the shortfall that could result from some of them, as everybody is subjected to imperfection, this is the human nature.

He stated that running away from them and warning people not to mix with them is a serious mistake as these causes more harm than benefit.

Speech No. 889, dated 12/08/1406 A.H.

Apart from Sheikh Ibn Baz, there are those who praised this group and those who criticized it.

A Muslim has to ask Allah often for guidance about things on which there is a difference of opinion, and to seek the truth without fanaticism, and to cooperate with those who work for Islam on whatever truth they are upon and not to imitate them if they deviate from the truth, nobody is infallible after the Prophets.  The words and actions of every person could be accepted or rejected.  However, we have to advise with wisdom whomever deviates from the truth, and explain to  him the truth with the best manners.

We have to supplicate a lot with the supplication that the Prophet (Sallallahu Alaihi wa Sallam) used to make at the beginning of the night prayer which is: “O, Allah! Lord of Jibreel, Mikaael, and Israafeel, Creator of the Heavens and the Earth, Knower of the Seen and the Unseen, You are the Arbitrator between Your Servants in that which they have disputed.  Guide me to the truth by Your leave, in that which they have differed, for verify You guide whom You will to the straight path.”

In addition to this, we draw your attention to the fact that a person should be keen in educating himself, by learning what is required of Tawheed and Islamic rulings.  To know that Allah has a right upon him, his body (soul) has a right upon him, and his wife (and family) has a right upon him, so he has to give the right of everybody.  He has to benefit from the point of view of others on himself, and not to be content with oneself, and not to call to Allah except with something he is sure about, that it is from Allah and His Prophet (Sallallahu Alaihi wa Sallam).

http://english.islamweb.net/ver2/Fatwa/ShowFatwa.php?lang=E&Id=87749&Option=FatwaId

بسم الله الرحمن الرحيم

In the name of Allah, the Most Gracious, the Most Merciful.

The very name of this blog has been chosen from the name of late Mufti of Saudi Arabia, Sheikh Abdul Aziz ibn baz- May Allah shower mercy on him and let his soul rest in the eternal bliss. The Muslim world in the last century witnessed the emergence of numerous scholars and reformers whose thoughts and guidelines reformed a great mass of Muslim population. One of the great Scholar was Moulana Muhammad Ilyas Kandhalavi (Rahmatullahi Alaihi) whose thought and fikr sent a wave of spiritual awakening among the Muslim Ummah. The effort was later labeled by others as Tabligh Jamaat, meaning the group who conveys the message of Islam. It started in the poorly region of Nizamuddin in the old Delhi among Mewati people who were from nearby state of Hariyana. Those men later became the carriers and flag bearers of this noble task. The group started a movement through the Indian Sub-continents and then to the Middle East through the Gulf and now the effort has reached almost all corners of the world. Thousands, millions or billions were the people who were guided by the simple message of Moulana Ilyas (R.A) ‘ O Muslims, be Muslims’. That’s the slogan of Tabligh then and now.

At the time of Moulana Yusuf Kandalavi (R.A) the second Amir of Tabligh Jamaat and who is also the author of the book ‘Hayathul Sahaba’ ‘The lives of the Companions’ and many other great Islamic book. During his time, effort was done to reach the work of Tabligh among the Arabs. He believed that Arabs were its true carriers once upon in the history of Islam. The Sahaba (R.A) carried well their responsibilities of conveying the message of truth. They traveled the east and west of the globe and through sacrifice and many hardships. Because of them we are Muslims. Now once Arabs understand the very basic of the work of their ancestors, they would surely spend their time for Tabligh. Hence the Jamaats were sent at times of Hajj and focusing Makkah and Madina. The message of the efforts of Sahaba (R.A) which Muslim Ummah has almost forgotten it’s responsiblities were reminded. Tabligh became widely accepted, lots of Jamaat started to emerge from the Arab lands and specially Saudi Arabia.

Tabligh Jamaat then became a matter of discussion among the Arab scholars and non-arabs as well. A Detailed study was done over them and their actions and beliefs. So here in the following pages I would like to mention what I have learned were the saying of greater scholars which Saudi Arabia has witnessed in the last decades – Sheikh Abdul Aziz bin Baz and Sheikh Salih Uthaimeen, May Allah shower mercy on both of them and all those scholars of Islam and what many prominent scholars of Islam has said about this noble effort.

Frage:

Ist es erlaubt hinter den Muta’assibin (fanatische,engstirnige Befolger) der 4 Rechtsschulen zu beten?

Antwort:

Wenn ihr Ta’assub (fanatische Engstirnigkeit) sie nicht dazu führt eine Aya aus dem Quran, oder eine Überlieferung des Propheten salla lahu ‘alaihi wa salam zurückweisen, dann ist kein Schaden darin, hinter ihnen zu beten. Wenn es aber Tatsache ist, dass sie eine Aya aus dem Quran, oder eine Überlieferung des Propheten salla lahu ‘alaihi wa salam zurückweisen, beruhend auf dem Ta’assub zu ihrem Madhhab, obwohl sie das wissen, dann ist es nicht erlaubt ihnen zu folgen und hinter ihnen zu beten. Und wir raten Ahlu Sunna, euch selbstständig zu machen und Moscheen zu bauen für euch, sogar wenn es nur aus Lehm und abgetrockneten Palmenblättern ist. Gewiss werdet ihr nicht in der Lage sein, die Sunna zu verbreiten, außer ihr trennt euch von den Mubtadi’a (Neuerungsträger). Wenn nicht werden die Mubtadi’a euch niemals lassen die Sunnah zu verbreiten.

Sheikh Muqbil Ibn Hadee

Tuhfatul-Mujeeb Fee Asilatil-Hadhir wal-Ghareeb

Frage:

Ist es erlaubt einen neugeborenen Jungen zu beschneiden bevor er 7 Tage Alt ist, besonders wenn das Praxis in einigen Krankenhäusern ist. Es wurde mir gesagt, dass es haraam (verboten) ist, den Jungen vor 7 Tagen zu beschneiden und das es makrooh (verpöhnt) ist, den Jungen nach 7 Tagen zu beschneiden.

Antwort:

Alles Lob gebührt Allah.

Es ist Sunnah den neugeborenen Jungen zu beschneiden und es ist weder haram, noch makrooh die Beschneidung vor oder nach dem 7. Tag zu verschieben. Die Regel ist nicht streng und es solle auf das Wohlbefinden des Kindes acht genommen werden. Der Prophet salla lahu ‘alaihi wa salam hat gesagt: 5 Dinge sind von der Fitrah (natürliche Einstellung eines Menschen): Beschneidung, rasieren der Schamhaare, kürzen des Schnurrbarts, schneiden der Fingernägel und zupfen der Achselhaare”

(Fataawa al-Lajnah al-Daa’imah, 5/112)

Frage:

Kann eine Person die Selbstmord begangen hat, gewaschen werden und darf für sie das Totengebet gebetet werden?

Antwort:

Alles Lob gebührt Allah.

Eine Person die Selbstmord begangen hat, sollte gewaschen werden und es sollte für sie das Totengebet gebetet werden und mit den Muslimen beerdigt werden, weil die Person ein Sünder ist und kein Kaafir. Selbstmord ist eine große Sünde, aber kein Kuffr. Wenn er sich selber umgebracht hat -Wir suchen Zuflucht bei Allah- sollte er gewaschen und eingehüllt werden und man sollte das Totengebet für ihn verrichten, aber der Kalif und eine wichtige Person, sollte nicht für ihn beten, als Tadel und dass keiner denkt, dass der Kalif, oder die wichtige Person, mit der Tat einverstanden ist. Wenn der Kalif, Richter oder Bürgermeister nicht über ihn beten und danach diese Tat danach verurteilen und sagen, dass das falsch ist, dann ist das gut, aber einige der Muslime sollten dann das Totengebet für ihn beten.

Kitaab Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (rahimahu lah) – Band 13, Seite 122

Frage:

Meine Frau und ich sind geschieden und ich habe 4 Kinder: Einen Sohn / 8 Jahre; 2 Töchter / 4,5 und 3 Jahre und einen kleinen Jungen / 9 Monate. Wie hoch ist der Betrag für den Unterhalt. Bitte beachten, dass ihre Mutter wohlahbend ist.

Antwort:

Alles Lob gebührt Allah.

Erstens:

Unterhaltszahlung der Kinder ist die Pflicht des Vaters, nach der Übereinstimmung der Gelehrten, unabhänig davon, ob er mit ihr verheiratet oder geschieden ist und unabhängig davon, ob die Frau arm oder reich ist. Sie ist nicht dazu verpflichtet für die Kinder etwas auszugeben, solange der Vater am leben ist.

Die Frau welche eine widerrufbare Scheidung ( erste oder zweite Scheidung) bekommen hat, muss von dem Ehemann Unterhalt und Unterkunfr bekommen, während der ‘iddah. Ist die ‘Iddah aber vorbei und sie ist nicht schwanger, dann hat sie kein Recht auf Unterhalt.

In dem Fall, dass das Sorgerecht der geschiedenen Frau gegeben wurde, muss der Vater den Unterhalt der Kinder bezahlen und eine Mutter welche noch am Stillen eines Kindes ist, kann für das Stillen auch Geld verlangen.

Der Unterhalt der Kinder beinhaltet Unterkunft, Essen, Trinken, Kleidung und Bildung und alles was sie aus einem angemessenen Grund brauchen und alles Gemäß den Verhältnissen des Mannes, weil Allah jalla wa ‘ala sagt:

[65:7] Jeder soll aus seiner Fülle ausgeben, wenn er die Fülle hat; und der, dessen Mittel beschränkt sind, soll gemäß dem ausgeben, was ihm Allah gegeben hat. Allah fordert von keiner Seele etwas über das hinaus, was Er ihr gegeben hat. Allah wird nach einer Bedrängnis Erleichterung schaffen.

Dies ändert sich von einem Land zum anderen und von einer Person zur anderen.

Wenn der Ehemann reich ist, dann muss seine Abgabe gemäß seines Reichtums geben und wenn er arm oder in bescheidenen Verhältnissen lebt, dann ist seine Abgabe auch Gemäß seiner Verhältnisse. Wenn beide Elternteile einen bestimmten Betrag abmachen, ob es wenig oder viel ist, das ist ihnen überlassen und im Falle eines Streits, obliegt die Entscheidung über den Fall dem Qaadi (Richter in einem Shari’a Gericht).

Zweitens:

Es ist erlaubt für eine geschiedene Frau ihren Exmann nach Geld für das Stillen des Kindes zu fragen, nach dem Konsens der Gelehrten.

Ibn Qudamah (rahimahu lah) sagt:“Das Stillen eines Kindes muss von dem Vater geklärt werden und er darf die Mutter nicht zwingen das Kind zu stillen, wenn sie geschieden ist. Wir kennen keine andere Meinung zu diesem Thema.” (Al Mughni 11/430)

Ibn Qudamah (rahimahu lah) sagt auch: “Wenn die Mutter für das Stillen Geld haben will, hat sie mehr Recht es zu tun, egal ob der Vater jemanden Finden kann der umsonst stillt, oder nicht.”

Sheikh Al Islam Ibn Taymiyya (rahimahu lah) sagt:“Was das Geldnehmen für das Stillen angeht, ist sie dazu berechtigt nach dem Konsens der Gelehrten, weil Allah sagt:

Und wenn sie (das Kind) für euch stillen, (dann) gebt ihnen ihren Lohn und geht gütig miteinander um; wenn ihr aber Schwierigkeiten miteinander habt, dann soll eine andere (das Kind) für den (Vater) stillen.

(al-Fataawa al-Kubra 3/347).

Und Allah weiß es am besten. (Al Mughni 11/431)

Frage:

Ist es erlaubt Kosmetikprodukte zu benutzen, welche Alkohol beinhalten?

Antwort:

Alles Lob gebührt Allah.

Es ist sicherer die Kosmetikprodukte, welche Alkohol beinhalten, nicht zu benutzen, weil es unterschiedliche Meinungen dazu gibt, ob berauschende Substanzen unrein sind, oder nicht. Wenn jemand gezwungen ist die Produkte zu benutzen und der Alkoholgehalt sehr wenig ist, dann ist es Ok inshaalah.

Sheikh ‘Abdul Karim Al Khudayr