questions-and-answers

Hotel Business; An Islamic Perspective

Wed, 20 Mar 2013 07:46:56 +0100

Question: Is the running of guesthouse, rest-house or hotel business haraam? Or is it haraam when people pay for short time affections or when people come with other lovers who aren't their spouses or when unmarried couples pay for a room?

Answer:
There are few things or products for which Islam has absolutely ‘zero-tolerance’…..for example, intoxicants, gambling, ‘riba’ (interest), ‘fahisha’ (indecent or shameful acts – such as ‘The short times as in the question which I suppose is referring to unlawful sexual intercourse’), etc. Allah says: “O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah ], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful” (Qur’an 5:90). In another vesrse, Allah says: “And come not near to the unlawful sexual intercourse. Verily, it is a Fahishah [i.e. anything that transgresses its limits (a great sin)], and an evil way (that leads one to Hell unless Allah forgives him)” (Qur’an 17:32).

It would, therefore, be considered absolutely inappropriate for a believer who sincerely believes in Allah and the Last Day to work in any industry that facilitates anything or act which has clearly been declared as ‘haraam’ or unlawful by Allah and His Messenger (SAW).

Thus if one works for or is employed by a business which deals solely in ‘haraam’ products or services, or whose primary business is from unlawful products….for example bars serving alcohol, or gambling casinos, or prostitution dens, or interest-based commercial banks, etc…..without an iota of a doubt, one would share an appropriate burden of the sin for dealing in and facilitating products and services which have been clearly declared as ‘haraam’ by Allah and His Messenger (SAW).

Because the basic essence and the business of the hotel industry (rest house and lodge inclusive) is to provide accommodation for its guests….and just because the hotel happens to have a bar which serves alcohol…does not render the whole hotel industry or business haraam. If one perchance is employed in the hotel industry, but has absolutely nothing to do with the buying, selling, serving, or recording of haraam products….it would be safe to assume that the wages earned for their service would be from the halaal sources of earnings of the hotel.

In fact, there are some hotels, even here in Malawi (only two: Malawi Sun Hotel and Victoria Hotel in Blantyre), which do not have bars in them, all the foods they provide are all halaal and they have a mosque within the hotel premises (for Muslim guests to fulfill five daily prayers). As for unlawful sexual intercourse, it is just very difficult for one to determine whether the couples entering the hotel are legally married or not; hence this is a challenge to hotel owners. However, it should be known that Allah rewards good or bad act based on the intention (in this case, the intended goals and objectives of the hotel): is it to help people who are in dire need of accommodation such as travelers, or to promote haraam acts? Allah knows best …

What is Aqeeqah?

Tue, 10 Apr 2012 11:15:36 +0100

Praise be to Allaah.

Firstly:

Aqeeqah refers to the sacrifice which is done for the newborn baby. Musim scholars have differed concerning the ruling on ‘aqeeqah; some of them say that it is obligatory (Fardh) and others say it is Sunnah mu’akkadah (a confirmed Sunnah).

The scholars of the Standing Committee said:
‘Aqeeqah is Sunnah mu’akkadah. For a boy two sheep should be sacrificed, each of which should meet the same conditions as a sheep for udhiya (sacrifice), and for a girl one sheep should be sacrificed. The sheep should be slaughtered on the seventh day, but if there is a delay it may be slaughtered at any time, and there is no sin in delaying it, although it is preferable to do it as soon as possible. And Allaah is the Source of strength; may Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.

There is an odd and weak (da’eef) opinion which says that ‘aqeeqah is makrooh.
Ibn al-Qayyim said:
Imam Ahmad said, according to a report narrated by Hanbal: “It was narrated that some people said that ‘aqeeqah is makrooh because it is something that belongs to the Jaahiliyyah. He said, this is because of their lack of knowledge and the fact that they are not aware of the reports. The Prophet (peace and blessings of Allaah be upon him) did ‘aqeeqah for al-Hasan and al-Husayn, and his companions also did it. These people say that it is something that belongs to the Jaahiliyyah, but it is the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), who said:
‘Every child is in pledge for his ‘aqeeqah’. This hadeeth has a jayyid isnaad and was narrated by Abu Hurayrah from the Prophet (peace and blessings of Allaah be upon him).” According to a report narrated by al-Athram, he said: “Concerning the ‘aqeeqah there are ahaadeeth with isnaads from the Prophet (peace and blessings of Allaah be upon him) and from his companions and the Taabi’een, but these people say that it is an act of Jaahiliyyah.” And he smiled like one who is surprised.

Tuhfat al-Mawdood, p. 45, 46
Secondly:
With regard to the purpose of the ‘aqeeqah, it was mentioned in a hadeeth of the Prophet (peace and blessings of Allaah be upon him): “Every child is in pledge for his ‘aqeeqah.” The scholars differed as to the meaning of this hadeeth. It was said that the meaning is that if the ‘aqeeqah is not done for him and he dies in childhood, he will be prevented from interceding for his parents; or that the ‘aqeeqah is a means of ridding the child of the Shaytaan and protecting him from him. The child may miss out on something good if his parents neglect to do the ‘aqeeqah even though that is not his action, just as when the parents have intercourse, if the father says ‘Bismillaah” the Shaytaan will not harm his child, and if he fails to do so the child will not have this protection.
See Zaad al-Ma’aad, 2/325; al-Sharh al-Mumti’, 7/535

How is Aqeeqah Done?
With regard to how it is to be done, the Prophet (peace and blessings of Allaah be upon him) explained that, as may be seen in the following ahaadeeth:
1– It was narrated from Salmaan ibn ‘Aamir al-Dabbi that the Prophet (peace and blessings of Allaah be upon him) said:
     I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “ ‘Aqeeqah is to be              offered for a (newly born) boy, so slaughter (an animal) for him, and remove all dirt from him.”
    (Narrated by al-Bukhaari, 5154)
2 – It was narrated from ‘Aaishah (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of      Allaah be upon him) commanded them to sacrifice two similar sheep for a boy and one for a girl.
     Narrated by al-Tirmidhi; he said, it is hasan saheeh; Ibn Maajah, 3163; Saheeh al-Tirmidhi, 1221.
3 – It was narrated from Umm Karaz that she asked the Messenger of Allaah (peace and blessings of Allaah be upon           him) about ‘aqeeqah and he said: “For a boy two sheep and for a girl one, and it does not matter whether           they are male or female.”
    Narrated by al-Tirmidhi, 1516; he said, it is hasan saheeh; al-Nasaa’i, 4217; Abu Dawood, 2835; Ibn Maajah, 3162,           without the last part; Saheeh Abi Dawood, 2460.
4 – It was narrated from Samurah ibn Jundub that the Prophet (peace and blessings of Allaah be upon him) said: “Every      child is in pledge for his ‘aqeeqah, which should be sacrificed for him on the seventh day and his head should be      shaved and he should be given a name.”
     Narrated by al-Tirmidhi, 1522, he said it is hasan saheeh; Ibn Maajah, 3165; Saheeh Ibn Maajah, 2563).
     The hair on the head of the new-born must be shaved on the seventh day. Shaving the hair of the head of the child          provides the child with strength and opens up the pores of the skin. It is also beneficial to the eye-sight, the hearing          and the sense of smell.

It is mustahib (desirable) to give silver (or money if silver is not available) in sadaqah to the poor and needy equal to the weight of his or her hair. Sayyidah Fatimah (Radhiallaho Anha) distributed silver as sadaqah equal in weight to the hair on the heads of Sayyidna Hasan Husain Zainab, and umme Kulthum. (Malik in Muwatta and Yahya bin Bukair) on the birth of Sayyidna Hasan, the Noble Prophet,(Sallallaho alaihe Wasallam) asked Sayyidah Fatimah (Radhiallaho Anha) to have his hair shaved off and offer silver equal in weight to the hair as sadaqah. The hair weighed a dirham or a little lesser than a dirham. (ibn Ishaq).

The entire head must be shaved, to shave some hair and to leave some on the head is called qaz' and is disallowed.(Bukhari and Muslim) This is not fair with the head because some of it is bared and the rest hidden. It is exactly as though a part of the body receives sunlight and rest of it is in shade. Also, it may be compared with a shoe on one foot and none on the other. Both these things are forbidden. The intention is to prevent the defacing of one's appearance. It also aims at discouraging the adoption of unreasonable pretense or resemblance to non-Muslims. You must act on these mustahib deeds so that it is then easy to act on the fardh (compulsory deeds).

And Allaah knows best.

Inter-marriage between Muslims and Christians or Jews

Sat, 10 Dec 2011 23:11:22 +0100

Question: Is it true that a Muslim man can marry a Christian or Jewish woman? If yes, are there conditions attached on how the nikah should be performed? Please help me.

Answer: In Islam, marriage is permitted for a Muslim man with a woman from the People of the Book (Arabic - Ahl al Kitab, Christians and Jews). For a woman, marriage to any other than a Muslim is prohibited. Allah says: “And [lawful in marriage are] chaste women from among the believers and chaste women from among those who were given the Scripture before you [i.e. People of the Book], when you have given them their due compensation, desiring chastity, not unlawful sexual intercourse or taking [secret] lovers. And whoever denies the faith - his work has become worthless, and he, in the Hereafter, will be among the losers.” (Qur’an 5:5)

It should be understood, however, that Islam strongly prohibits intermarriages between Muslims and polytheists – people who believe in and worship multiple gods and/or idolatry. The Christians of the time of the prophet – thus the time when the above verse was revealed – were not polytheists, but rather, they were monotheists (just like that of Islamic Tawheed). As such, the above verse applied to them. Regarding the conditions of nikah, there is no difference with those that apply to the marriage between a Muslim and another Muslim.

Christians of nowadays, on the other hand, possess the qualities of polytheism as per Islamic definition (of polytheism). For instance, they believe that Jesus (the son of Mary) is God and they do worship him. They further believe that Jesus is the son of Allah. To the contrary, Muslims believe that Allah has neither a son nor a daughter, and the belief that Allah has a son is regarded as polytheistic (shirk). Allah says: “Say, ‘He is Allah , [who is] One, Allah , the Eternal Refuge. He neither begets nor is born, Nor is there to Him any equivalent’." (Qur’an 112: 1-4)

Within Islam, shrik (polytheism) is an unforgivable crime; Allah may forgive any sin except for committing shirk. Allah says: “Indeed, Allah does not forgive association with Him [shirk], but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin.” (Qur’an 4:48)

It should be noted, however, that a woman may sincerely revert to Islam, and in such a case, it is permitted to marry such a woman as it is unlawful for her to get married to disbelievers (polytheists). Allah says: “O ye who believe! When there come to you believing women refugees, examine (and test) them: Allah knows best as to their Faith: if ye ascertain that they are Believers, then send them not back to the Unbelievers. They are not lawful (wives) for the Unbelievers, nor are the (Unbelievers) lawful (husbands) for them. But pay the Unbelievers what they have spent (on their dower), and there will be no blame on you if ye marry them on payment of their dower to them. But hold not to the guardianship of unbelieving women: ask for what ye have spent on their dowers, and let the (Unbelievers) ask for what they have spent (on the dowers of women who come over to you). Such is the command of Allah: He judges (with justice) between you. And Allah is Full of Knowledge and Wisdom.” (Qur’an 2:221)

Iddah

Fri, 11 Mar 2011 16:12:17 +0100

Question: For how long is a husband supposed to wait before getting married after the death of his wife?

Answer: In Islam, the period a woman must observe after the death of her spouse or after a divorce, during which she may not marry another man is called iddah. The period is three months after a divorce and four months and ten days after the death of a spouse. The period of iddah is calculated on the number of menses (menstruations) that a woman has.

As regards your question, in Islam, there is no prescribed period (iddah) that a man is supposed to wait before he remarries after the death of his wife. You will see from the Qur'anic verses below that the main reason for iddah is "to determine whether a woman in pregnant or not." A man cannot become pregnant.

However, on humanitarian grounds, most men do spend a number of weeks or even months before they remarry. If you were to put yourself in her shoes, how would you feel, and what would you think about the character of your wife, if you died today and your wife remarries the following day?

Other Reasons for Iddah include:

It allows the man and the woman to think twice before breaking up the family tie, especially in cases where divorce is revocable.
Shari`ah has ordained the period of `Iddah to avoid any confusion of lineage which may result from the woman's pressing need of marriage.
The period a woman spends in `Iddah whether short or otherwise sheds light on the seriousness of marriage and how far it is a sacred bond.

Qur’anic Rulings Pertaining to `Iddah
Widowed woman: If a woman is widowed and is not pregnant, her waiting period ends after completing four months and ten days. Allah Almighty says:
“Whoever from amongst you dies and leaves behind wives, the wives will hold themselves [from marriage] for four months and ten days. Then, when they have expired this period, there is no blame upon you in whatever they do regarding themselves, according to the recognized traditions. And God is fully aware of whatever you are doing. And there is no blame upon you in proposing [marriage] to these women or in keeping such proposal to yourself - God is aware that you would mention it to them - but do not make with them any secret commitments, except that you say a noble word to them. However, do not commit the marriage-contract with them, until the law has reached its prescribed time...” (Al-Baqarah 2: 234 - 235)

Widowed woman who is Pregnant: As for the widowed woman whom her husband dies while leaving her pregnant, her waiting period ends with the delivery of her baby. Allah Almighty says,
"...And for those with child, their period shall be till they bring forth their burden" (At-Talaq: 4). In this verse, the word "burden" refers to pregnancy.

Divorced Woman: As for a divorced woman, her waiting period ends when three intervals between menstruations have finished, if she is not pregnant. Allah Almighty says:
"Women who are divorced shall wait, keeping themselves apart, three (monthly) courses. And it is not lawful for them that they should conceal that which Allah hath created in their wombs if they are believers in Allah and the Last Day. And their husbands would do better to take them back in that case if they desire reconciliation. And they (women) have rights similar to those (of men) over them in kindness, and men are a degree above them. Allah is Mighty, Wise." (Al-Baqarah: 228)

What to do if the first wife is too rude

Wed, 23 Feb 2011 22:45:38 +0100

Question: I want to marry another wife just because my wife is very rude and due to that, my relatives stopped coming to my home including my two parents.We have discussed this problem more than three times and she is not changing until that my relatives stopped visiting me and my three children. Please advise me I need to see my parents my relatives in my house. By the way I and my wife are cousins. Help me please.

Answer: By getting married you are not just getting a wife, you are getting your whole world. From the time you get married until the rest of your days, your wife will be your partner, your companion, and your best friend.

She will share your moments, your days, and your years. She will share your joys and sorrows, your successes and failures, your dreams and your fears. When you are ill, she will take the best care of you; when you need help, she will do all she can for you.

When you have a secret, she will keep it; when you need advice, she will give you the best advice. She will always be with you: when you wake up in the morning the first thing your eyes will see will be her; during the day, she will be with you, if for a moment she is not with you by her physical body, she will be thinking of you, praying for you with all her heart, mind, and soul; when you go to sleep at night, the last thing your eyes will see will be her; and when you are asleep you will still see her in your dreams. In short, she will be your whole world and you will be her whole world.

The best description of the closeness of the spouses to each other is the Qur'anic verse which says: "...they are your garments and you are their garments" (Qur'an 2:187).

In fact Allah Subhanahu wa Ta'ala is reminding those who search for His signs in the universe that these feelings in the hearts of the spouses are among the signs that should guide humans to His existence as He says in the Qur'an, "And among His signs is this, that He created for you mates from among yourselves that you may dwell in tranquillity with them and He has put love and mercy between your hearts: verily in that are signs for those who reflect" (Qur'an 30:21).

But Allah Subhanahu wa Ta'ala knows that the human heart is not a static entity, it is sometimes weak and at times dynamic. Feelings can and do change with time. Love may wither and fade away. The marital bond might weaken if not properly cared for. Happiness in marriage cannot be taken for granted; continuous happiness requires constant giving from both sides. For the tree of marital love to remain alive and keep growing, the soil has to be sustained, maintained, watered and nurtured.

If you want to become polygamous just because your wife is very rude as you put it, my understanding is that you are assuming that the second wife you would like to marry will not have the same or other problems. This is not a good reason for one to give as a justification for taking another wife. You should first of all try more and as much as you can to discuss the problem at hand using a different approach. This is because, assuming you have taken the second wife, at some point or the other, your old wife, parents, relatives and off course your new wife will inevitably have to meet, and this could create more and more problems in the family.

Further, the unsolved problems with the first wife will cause you to abuse the practice of polygamy as you will not be able to fully treat your wives fairly. If you cannot be just and fair, it would be forbidden to take another wife.

However, when you have exosted all the efforts to resolve the problem, you should also know that in Islam, divorce is permissible. You should, however, know that divorce should be the very last resort because although Allah Ta'ala permitted it, He does not like it.

As for polygamy, it is allowed in Islam. Allah Ta'ala says in Qur'an 4:3, "...you may marry two, three, or four. If you fear lest you become unfair, then you shall be content with only one" (Qur'an 4:3). He also says "...in seeking the pleasure of your wives, why do you make unlawful that which God has made lawful" (Qur'an 66:1)

Polygamy is to be used for the purposes for which it is permitted and not to be abused in any case. It is true that Allah permits the man to marry four wives, but if we think in neutral terms and try to investigate the benefit of that without thinking only of our own interests, we will find the wisdom and significance of polygamy.

Music in Islam

Wed, 23 Feb 2011 10:49:08 +0100

Question: Is listening to non-Islamic music haram?

Answer: The aayaat of the Qur’aan and the Ahaadeeth of the Prophet (peace and blessings of Allaah be upon him) indicate that musical instruments are condemned, and warn us against them. The Qur’aan teaches that playing these instruments is one of the things that leads people astray and constitutes mockery of the Signs of Allaah. Allaah says (interpretation of the meaning):

“And of mankind is he who purchases idle talk to mislead (men) from the Path of Allaah, without knowledge, and takes it (the Path of Allaah, the Verses of the Qur’aan) by way of mockery. For such there will be a humiliating torment (in the Hell-fire).” [Luqmaan 31:6]

Most of the scholars interpreted lahw al-hadeeth (“idle talk”) as meaning singing and musical instruments, and every voice that diverts people from the truth.

Al-Tabari (Jaami’ al-Bayaan, 15/118-119), Ibn Abi’l-Dunya (Dham al-Malaahi, 33) and Ibn al-Jawzi (Talbees Iblees, 232) all reported that concerning the aayah (interpretation of the meaning):

“[Allaah said to Shaytaan;] ‘And istafziz [literally means befool them gradually] those whom you can with your voice, make assaults on them with your cavalry and your infantry, mutually share with them wealth and children, and make promises to them.’ But Shaytaan promises them nothing but deceit” [al-Isra’ 17:64]

Mujaahid said, “This refers to singing and flutes.”

Al-Tabari reported that al-Hasan al-Basri said:

“His voice is the tambourine.”

Ibn al-Qayyim said in Ighaathat al-Lahfaan (1/252):

“The grammatical structure here (idaafah – genitive or possessive) is used to make something specific (idaafat al-takhsees), and in all these words in the aayah it refers back to the Shaytaan [addressed here as ‘you’ by Allaah, may He be glorified]. Everyone who speaks about anything other than obedience of Allaah or plays a reed pipe, flute, tambourine or drum, all of this is the voice of Shaytaan.”

Al-Tirmidhi reported in his Sunan (no. 1005) from Ibn Abi Layla from ‘Ata’ from Jaabir (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) went to to al-Nakhl with ‘Abd al-Rahmaan ibn ‘Awf, when his son Ibraaheem was dying. He took the child in his lap and his eyes filled with tears. ‘Abd al-Rahmaan said, ‘Are you weeping when you have forbidden us to weep?’ He said, 'I do not forbid weeping. What I have forbidden is two foolish and evil kinds of voices: voices at times of entertainment and play and the flutes of the Shaytaan, and voices at times of calamity and scratching the face and rending the garments and screaming.’”

Al-Tirmidhi said: this is a hasan hadeeth. It was also reported by al-Haakim in al-Mustadrak, no. 1683, al-Bayhaqi in al-Sunan al-Kubra (4/69), al-Tayaalisi in Musnad (no. 1683) and by al-Tahhaawi in Sharh al-Ma’aani, 4/29, and it was classed as hasan by al-Albaani.

Al-Nawawi said: “What is meant here is singing and musical instruments.” See Tuhfat al-Ahwadhi, 4/88.

It was reported in a saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him) said: “In my ummah there will be people who allow fornication/adultery (zina), silk, wine and musical instruments [ma’aazif]. Some people will stay at the side of a mountain, and they will have flocks of sheep. When a poor person comes in the evening to ask them for something he needs, they will say. ‘Come back to us tomorrow.’ Then during the night Allaah will destroy them by causing the mountain to fall upon them, while He changes others into apes and swine. They will remain in such a state until the Day of Resurrection.’”

(Reported by al-Bukhaari in al-Saheeh mu’allaqan, 51/10. Reported mawsoolan by al-Bayhaqi in al-Sunan al-Kubra, 3/272; al-Tabaraani in al-Mu’jam al-Kabeer, 3/319; and Ibn Hibbaan in al-Saheeh (8/265-266). Classed as saheeh by Ibn al-Salaah in ‘Uloom al-Hadeeth (32), Ibn al-Qayyim in Ighaathat al-Lahfaan (255) and Tahdheeb al-Sunan (5/270-272), al-Haafiz in al-Fath (10/51) and al-Albaani in al-Saheehah (1/140)).

Al-Haafiz said in al-Fath (10/55): Ma’aazif refers to musical instruments. Al-Qurtubi reported from al-Jawhari that ma’aazif meant singing, and what it says in his book al-Sihaah is that it refers to musical instruments. It was also said that it is the sound of musical instruments. In a footnote by al-Dimyaati it says: ma’aazif is tambourines and other kinds of drums. The word ‘azif is applied to singing and all other kinds of instruments that may be played.

Ibn al-Qayyim said in Ighaathat al-Lahfaan (1/256):

The evidence for this is that ma’aazif refers to all kinds of things used for entertainment. There is no dispute among scholars of the Arabic language on this point. If they were halaal, he would not have condemned those who permitted them, or compared permitting them to permitting wine and zina.

We may understand from the hadeeth that all kinds of musical instruments are forbidden. This is clear from the hadeeth for a number of reasons:

The Prophet (peace and blessings of Allaah be upon him) said “… there will be people who allow…” It is clear that the things listed here, including musical instruments, are forbidden in sharee’ah, but those people will allow them.

He compared musical instruments to things that are definitely known to be haraam, namely zina and alcohol. If instruments were not haraam, he would not have made this comparison. The evidence of this hadeeth that singing is haraam is definitive. Even if no other hadeeth or aayah spoke about musical instruments, this hadeeth would be sufficient to prove that they are haraam, especially the kind of singing that is known among people nowadays, the essence of which is obscenity and foul talk, based on all kinds of musical instruments such as guitars, drums, flutes, ouds, zithers, organs, pianos, violins and other things that make it more enticing, such as the voices of these effeminate singers and whores.

(See Hukm al-Ma’aazif by al-Albaani, Tas-heeh al-Ahkta’ wa’l-Awhaam al-Waaqi’ah fi Ahaadeeth al-Nabi ‘alayhi’l-salaam by Raa’id Sabri, 1/176).

Shaykh Ibn Baaz said in Majmoo’ al-Fataawa, 3/423-424):

“Ma’aazif refers to singing and musical instruments. The Prophet (peace and blessings of Allaah be upon him) told us that at the end of time there will come a people who will allow these things just as they will allow alcohol, zina and silk. This is one of the signs of his Prophethood, for all of this has happened. The hadeeth indicates that [musical instruments] are haraam, and condemns those who say they are halaal, just as it condemns those who say that alcohol and zina are allowed. The aayaat and ahaadeeth that warn against singing and musical instruments are many indeed. Whoever claims that Allaah has allowed singing and musical instruments is lying and is committing a great evil. We ask Allaah to keep us from obeying our desires and the Shaytaan. Even worse and more seriously sinful than that are those who say it is mustahabb. Undoubtedly this stems from ignorance about Allaah and His Religion; it is insolent blasphemy against Allaah and lying about His Laws. What is mustahabb is to beat on the daff [simple hand drum] at weddings. This is mustahabb for women only, in order to announce the wedding and to distinguish it from fornication. There is nothing wrong with women singing amongst themselves, accompanied by the daff, so long as the songs contain no words that encourage evil or distract people from their duties. It is also a condition that this should take place among women only, and there should be no mixing with men. It should also not cause any annoyance or disturbance to neighbours. What some people do, of amplifying such singing with loudspeakers is evil, because of the disturbance it causes to other Muslims, neighbours and others. It is not permissible for women, in weddings or on other occasions, to use any instrument other than the daff, such as the oud, violin, rebab (stringed instrument) and so on. This is evil, and the only concession that women are given is that they may use the daff.

As for men, it is not permissible for them to play any kind of musical instrument, whether at weddings or on any other occasion. What Allaah has prescribed for men is training in the use of instruments of war, such as target practice or learning to ride horses and competing in that, using spears, shields, tanks, airplanes and other things such as cannons, machine guns, bombs and anything else that may help jihaad for the sake of Allaah.”

Shaykh al-Islam said in al-Fataawa (11/569):

“I know that in the ‘golden age’, the first and best three centuries, in the Hijaaz, in Syria, in the Yemen, in Egypt, in the Maghreb, in Iraq, in Khorasan, none of the religious and righteous people, the ascetics and those who worshipped Allaah much, would gather to listen to this whistling and clapping and drum-beating and so on. This was innovated after that at the end of the second century, and whenever the imaams saw it, they denounced it.”

As for these anaasheed which are described as “Islamic” but are accompanied with musical instruments, giving them this name lends them some measure of legitimacy, but in fact they are singing and music, so calling them Islamic nasheeds is falsehood and deception. They cannot be a substitute for singing, as an evil thing cannot be substituted for another evil thing. We should replace something evil with something good. Listening to it on the grounds that it is Islamic and an act of worship is bid’ah, and Allaah does not allow this. We ask Allaah to keep us safe and sound.

For more information, see: Music in Islam

Choice of a marriage partner

Mon, 07 Feb 2011 13:13:05 +0100

Question: I would like your help on this issue. I have received a proposal from a man that I love but I do think he is a Christian. How can I encourage him to embrace Islam because I am scared that our relationship might end because of different religions and I don't want that to happen? Please help me out!

Answer: To begin with, in Islam, it is a great sin to offend the creator (i.e. Allah) due a creature. This is very important to take into account, be it your parents, relatives, friends or mates. Hence, with respect to your question, Qur'an 2: 221 says "Do not marry unbelieving women (idolaters), until they believe: A slave woman who believes is better than an unbelieving woman, even though she allures you. Nor marry (your girls) to unbelievers until they believe: A man slave who believes is better than an unbeliever, even though he allures you. Unbelievers do (but) beckon you to the Fire. But Allah beckons by His Grace to the Garden (of Bliss) and forgiveness, and makes His Signs clear to mankind: That they may celebrate His praise." Thus try every means possible to convince the man that before marrying you, he should become a Muslim, BUT with understanding, NOT because of marriage.

With regards to freedom of choice when marrying within the religion, Muslim men and women are given the right to choose who they want to marry. When marrying outside the religion, Muslim men may marry Christian or Jewish women but not other religions. Muslim women, however, may not marry Christian or Jewish men, or men from any other religion.

In relation to women, men are encouraged to get married to religiously devoted women.

What to look for in a man
There are many significant factors to consider prior to getting married. When looking for a potential spouse one should look for specific virtues- In a husband these are: Piety, A halal (lawful) income, sufficient to support his house-hold, basic Islamic knowledge, because Allah says in the Qur'an, "Protect yourself and your family from the fire" (Qur'an, 66:6)., contentment, ability to make mature judgments, ability to understand and think soundly, a forgiving nature, tolerance, an even temper, patience, generosity, responsibility, protectiveness, cooperation, being from a decent stable family, and good appearance and bodily cleanliness.

What to look for in a woman
The qualities you look for in a woman to make your wife and the mother of your children are: Piety, affectionate and easy going nature, ability to make mature judgments, ability to understand and think soundly, obedience, patience, contentment, being from a decent stable family, good appearance and bodily cleanliness.

As Muslims, are we allowed to take alcohol to a certain percentage?

Mon, 07 Feb 2011 11:58:15 +0100

Question: I would like to know on something. I have been told by one Sheikh that we are allowed to drink alcohol (intoxicants) with a limit of 28% percentage. Is this true?

Answer: In Islam, alcoholic beverages—or any intoxicant—are strictly forbidden "harām". Intoxicants were forbidden in the Qur'an through several separate verses revealed at different times over a period of years. At first, it was forbidden for Muslims to attend to prayers while intoxicated. Allah says "O ye who believe! Approach not prayers with a mind befogged, until ye can understand all that ye say..." (Qur'an 4:43).

Then a later verse was revealed which said that alcohol contains some good and some evil, but the evil is greater than the good (Qur'an 2:219). The verse states "They ask Thee concerning Wine and Gambling, Say: In them is great sin, and some profit, for men; but the sin is greater than the profit."). This was the next step in turning people away from consumption of it.

Finally, "intoxicants and games of chance" were called "abominations of Satan's handiwork," intended to turn people away from God and forget about prayer, and Muslims were ordered to ABSTAIN (Qur'an 5:90-91). Thus, from this last verse, Muslims are completely forbiden from taking intoxiants.