خوشبو لگانے کا سنت طریقہ کیاہے؟

سوال # 3999

خوشبو لگانے کا سنت طریقہ کیاہے؟ شام یا رات کو خوشبو لگانا کیسا ہے؟

To what extent “Parda” is necessary for women?

As-salamu-alaikum Hazrat. My question is: to what extent "Parda" is necessary for women? is "Wearing 'Burkha'" covering the entire body including hands, toes, and face must for

مسجد حرام میں پڑھی جانے والی نماز کا اجر !

سوال # 65289

جیسا کہ حدیث مین آیا ھے کہ مسجد حرام میں پڑھی جانے والی نماز کا اجر ۱۰۰۰۰۰ نماز کے برابر ھے تو کیا یہ حکم صرف مسجد کے لئے ھے یا حدود حرم میں ہر جگہ پڑھنے کا بھی یھی حکم ھے ؟ کیا نماز کے علاوہ دیگر عبادات بھی اگر حرم یا حدود حرم میں کرنے کا اسی طرح اجر ملے گا؟ کیا حرم یاحدودحرم میں معصیت کرنے والے کو گناہ کا عقاب بھی اسی طرح ملے گا؟

Hadeeth on: The last person to enter paradise

'Abdullaah ibn Mas'oud reported that the Messenger of Allaah (Saw) said:

"The last person to enter paradise will be a man who will alternately walk, stagger and be touched by the Fire. Once he has passed out of the Fire, he will turn to face it and say, "Blessed be He Who has saved me from you. Allaah (swt) has given me something that He did not give to the earlier and later generations.

Concept of Marriage Anniversary and Happy Birthday in Islam?

Asslam u alaikum Mufti Sahab I want to calarify that. what is concept of Marriage Anniversary and Happy Birthday in Islam, we can celebrate these occassion, whehter sahriya can give any permissions to celebrates these occassions if yes then what is the limitation. please calarify me awaiting for your valuable suggestion Moahammed Imtiaz Ali

Is it correct to kiss Quran before starting reading Quran or completion of reciting Quran?

Is it correct to kiss Quran before starting reading Quran or completion of reciting Quran?

Answer

Is it permissible for small children to play with dolls and is it permissible to give dolls as a gift?

Is it permissible for small children to play with dolls and is it permissible to give dolls as a gift?

If one recites a surah after the fatihah in the 3rd or 4th rakah of a fard salat, would this entail sajda as- sahw [forgetfulness prostrations]?

Answered by Shaykh Faraz Rabbani

I f one recites a surah after the fatihah in the 3rd or 4th rakah of a fard salat, would this entail sajda as- sahw [forgetfulness prostrations]?

Answer:



Walaikum assalam,

1. Forgetfulness prostrations would not be required if one adds a surah (or a few verses) after the Fatiha in the 3rd or 4th rakat of an obligatory (fard) prayer.

2. Doing so is somewhat disliked in obligatory prayers. [Durr al-Mukhtar & Radd al-Muhtar]

3. Note, of course, that it is necessary (wajib) to recite both the Fatiha and the equivalent of 3 short verses in all rakats of all necessary (wajib) and non-obligatory (nafl) prayers. Leaving this out does necessitate forgetfulness prostrations.

4. Forgetfulness prostrations are necessary only when a necessary (wajib) act is omitted or unduly delayed forgetfully.

5. When a necessary act is left intentionally it is a sin: one must repent, and it is necessary to repeat the prayer within the prayer time.

6. When something prohibitively disliked (makruh tahriman) is done in the prayer, the prayer remains valid but is grossly deficient. As such, it is necessary (wajib) to repeat the prayer within the prayer time. [Durr & Radd al-Muhtar]

Walaikum assalam,

Faraz Rabbani.

Work permissibility in software company which develops on banking application sector?

Bank Employment & Certian Specific Jobs

 Hanafi Fiqh > Daruliftaa.com

Is it permissible for a person to work in a software company which only develops the software for the Banking sector?

ANSWER

In the name of Allah, Most Compassionate, Most Merciful,

As explained in an earlier answer, the principle concerning employment in a bank (or any other financial institution) is that any work or job that entails being directly involved in interest-based transactions will be unlawful and sinful with the wages on such work being Haram, and any work that does not entail being involved in usurious transactions will be lawful.

In a Hadith, the Messenger of Allah (Allah bless him & give him peace) invoked curse (la'na) on the receiver of interest, the payer of interest, the scribe and the two witnesses, and he said: "They are the same" (i.e. in sin). (Sahih Muslim)

Keeping the above principle in mind, let us now look at certain specific posts and jobs at a bank:

1) Working in a bank as a call attendant and answering phone calls would be permitted as long as the job entails discussing general matters regarding one's account and giving information to the customer in a general manner. However, if the job also includes giving advice on interest-based transactions or helping the customer in being involved in Riba, then this would be considered assisting in sin, hence not permitted.

2) Providing computer software or making computer programmes for the bank would also be permitted. However, designing programmes that are exclusively used for usurious transactions will not be permitted.

3) Working as a manager in a bank is not permitted.

4) Working as a cashier at a bank is also not permitted.

5) Working as a guard, a cook or a cleaner in a bank will be permitted.

Thus, in conclusion, if a job has a direct connection and link to the writing, assisting, recording and advising of interest-based transactions, then it will not be permitted to take up that job. However, if a job at a bank has no connection with interest-based transactions, it will be permitted, but still better to avoid.

I hope your query has been answered with the above explanation.

And Allah knows best

[Mufti] Muhammad ibn Adam 

Darul Iftaa 

Leicester , UK

About condoms and contraceptives for muslims!!

Q. Can you please tell me what the Quran says about condoms and contraceptives for muslims? Also, is birth control pills allowed, so a wife will not get pregnant? What types of contraceptive options are their for muslim newly-wed couples that do not want children immediately?

A. The message of the Holy Quran in this regard is that one should not refrain from having children simply on account of the fear of hunger, poverty and being unable to provide for the children. In this respect Allah says in the Holy Quran, 'Kill not your children because of poverty, we provide sustenance for you and for them'. (Sura al An'am (6) verse 151)

Some scholars like Shaikh Muhammad Abu Zahrah have stated that the above verse also encompassed birth control.

Children are indeed a great blessing from Allah and they should be viewed in this manner. Couples should not view 'having children' as being a burden upon them. Each child is born with his own sustenance and Allah uses his parents to reach this sustenance to him. Just as Allah provides for the parents, so too, He will provide for the children. Hence, Islam has discouraged parents from 'not wanting to have children' on account of poverty.

Islam has also discouraged Muslims from viewing marriage as a means of the gratification of one's sensual pleasures. Marriage is not just about enjoying each other. The purpose of marriage is of a more serious nature and of a higher objective. Although couples in a marriage are able to fulfill their desires in a halal (lawful) manner, yet, marriage in Islam has been instituted for a greater good and the fulfillment of a superior need.

It is through the institution of marriage, the continuity and succession of the human race can take place. One generation comes after another, and predecessors are succeeded by successors on account of marriage. With death, life comes to an end, if there was no pathway for the continuation of human beings, then the population would come to an end. Newly-weds therefore, should not forget this ideal which has been preached in Islam. Young married couples should not get into the frenzy of simply fulfilling their base desires and conduct themselves like the unbelievers. Instead, they should pay attention to the higher objective of marriage which has been preached in Islam. It is towards this, the Holy Quran has indicated, when it states: – 'Your wives are a tilth (field) unto you'. (Sura Al Baqara (2) verse 223).

The commentators have stated that in this verse 'a wife' has been compared to a 'field' (for the husband), because of the fact that 'a field' is a place in which seeds are sown and from which crops are produced. In a similar manner, a wife is one in whom a seed is sown and a human being is produced. The commentators of the Holy Quran have further elaborated that through this comparison, Allah wishes to tell us of the real objective of marriage, which is that of sowing seeds and producing. It is not only about enjoyment and fulfilling one's desires.

However, owing to the fact that there can be valid reasons for not becoming pregnant (temporarily), the (fuqaha) expert jurists have given the allowance for a woman to use temporary contraceptives in such cases. In this regard, birth control pills, usage of condoms by the males etc. will be allowed.

'Simply not wanting to have children immediately' is not a valid reason for wanting to use contraceptives. There must be an acceptable reason in the Shariah of Islam. It has been seen that there are many couples who do not use any form of contraceptive, yet, the wife does not become pregnant. On the other hand, there are women who use birth control pills, but yet, become pregnant. As Muslims, we must understand that creating life is totally in the hands of Allah. Whenever He wishes, He creates life from the discharge of the male and female, and whenever He wishes, He does not create life from it. In this regard, it is narrated that a companion once asked the Prophet (SAS) if it was permissible for him to practice coitus interuptus with his wife, (so that she may not become pregnant). Upon this, the Prophet (SAS) replied by saying, 'there is nothing in that; whatever is destined will occur'. (Bukhari and Muslim).

The Hadith shows that conception takes places only when Allah decrees it. It does not automatically occur that a child will be born on account of every union between the male and female.

Based on the statements of the great scholars of Islam, temporary forms of contraception are permissible on a limited scale for valid reasons accepted by the Shariah.

Acceptable reasons in the Shariah include:-

Health risks to mothers and children.

The life of the mother is endangered by becoming pregnant.

Repeated pregnancies weaken the mother's body.

If another pregnancy would seriously affect the care and upbringing of the existing child.

Islam does not allow family planning (and the use of contraception) to meet with the demands of present day trends or social reasons.

With respect to the situation where a woman avoids becoming pregnant so that she may pursue a career, the Jurists have clearly written that this is not a valid reason in the Shariah for 'not wanting to have children'.

It must be understood that Islam places no burden on the woman (wife) to earn a livelihood. Her maintenance before marriage is the responsibility of the father, after marriage, it is that of the husband, and in old age, it is upon her children.

In cases where a woman is forced to seek employment to maintain her children or family on account of desperate circumstances, then it would be permissible to use temporary forms of contraceptives.

With respect to a woman 'not wanting to have children' in order to preserve her beauty and figure, this is not acceptable in the Shariah, and it is not a valid reason for using contraception to prevent pregnancy. Although Islam encourages a woman to look presentable and beautify herself for the sake of her husband, it does not sanction the same for the sake of public approbation, which is the current trend. (See Islamic Principles on Family Planning pgs. 38-45).

And Allah knows best.

Mufti Waseem Khan

Ponzi scheme!

A Ponzi scheme (/ˈpɒnzi/; also a Ponzi game)  is a fraudulent investment operation where the operator generates returns for older investors through revenue paid by new investors, rather than from legitimate business activities or profit of financial trading. Operators of Ponzi schemes can be either individuals or corporations, and grab the attention of new investors by offering short-term returns that are either abnormally high or unusually consistent.

Companies that engage in Ponzi schemes focus all of their energy into attracting new clients to make investments. Ponzi schemes rely on a constant flow of new investments to continue to provide returns to older investors. When this flow runs out, the scheme falls apart.

The scheme is named after Charles Ponzi, who became notorious for using the technique in the 1920s. The idea, present in novels (for example, Charles Dickens' 1844 novel Martin Chuzzlewit and 1857 novel Little Dorrit each described such a scheme), was performed in real life by Ponzi, and became well known throughout the United States because of the huge amount of money he took in. Ponzi's original scheme was based on the arbitrage of international reply couponsfor postage stamps; however, he soon diverted investors' money to make payments to earlier investors and himself.

CharacteristicsEdit

Typically, Ponzi schemes require an initial investment and promise well-above-average returns. They use vague verbal guises such as "hedge futures trading", "high-yield investment programs", or "offshore investment" to describe their income strategy. It's common for the promoter to take advantage of a lack of investor knowledge or competence, or sometimes claim to use a proprietary, secret investment strategy in order to avoid giving information about the scheme.

Initially, the promoter will pay high returns to attract investors and entice current investors to invest more money. When other investors begin to participate, a cascade effect begins. The "return" to the initial investors is paid by the investments of new participants, rather than from profits of the product.

Often, high returns encourage investors to leave their money within the scheme, so the operator does not actually have to pay very much to investors. The promoter will simply send statements showing how much they have earned, which maintains the deception that the scheme is an investment with high returns. Investors within a Ponzi scheme may even face difficulties when trying to get their money out of the investment.

Promoters also try to minimize withdrawals by offering new plans to investors where money cannot be withdrawn for a certain period of time in exchange for higher returns. The promoter sees new cash flows as investors cannot transfer money. If a few investors do wish to withdraw their money in accordance with the terms allowed, their requests are usually promptly processed, which gives the illusion to all other investors that the fund is solvent, or financially sound.

Ponzi schemes sometimes commence operations as legitimate investment vehicles, such as hedge funds. Hedge funds can easily degenerate into a Ponzi-type scheme if they unexpectedly lose money or fail to legitimately earn the returns expected. If the promoters fabricate false returns or produce fraudulent audit reports instead of admitting their failure to meet expectations, the operation is a Ponzi scheme.

A wide variety of investment vehicles or strategies, typically legitimate, have become the basis of Ponzi schemes. For instance, Allen Stanford used bank certificates of deposit to defraud tens of thousands of people. Certificates of deposit are usually low-risk and insured instruments, but the Stanford CDs were fraudulent. 

Unraveling of a Ponzi schemeEdit

If a Ponzi scheme is not stopped by authorities, it usually falls apart quickly for one of the following reasons:

The promoter vanishes, taking all the remaining investment money.

Since the scheme requires a continual stream of investments to fund higher returns, once investment slows down, the scheme collapses as the promoter starts having problems paying the promised returns (the higher the returns, the greater the risk of the Ponzi scheme collapsing). Such liquidity crises often trigger panics, as more people start asking for their money, similar to a bank run.

External market forces, such as a sharp decline in the economy (for example, the Madoff investment scandal during the market downturn of 2008), cause many investors to withdraw part or all of their funds.

Similar schemesEdit

A pyramid scheme is a form of fraud similar in some ways to a Ponzi scheme, relying as it does on a mistaken belief in a nonexistent financial reality, including the hope of an extremely high rate of return. However, several characteristics distinguish these schemes from Ponzi schemes:

In a Ponzi scheme, the schemer acts as a "hub" for the victims, interacting with all of them directly. In a pyramid scheme, those who recruit additional participants benefit directly. (In fact, failure to recruit typically means no investment return.)

A Ponzi scheme claims to rely on some esoteric investment approach and often attracts well-to-do investors, whereas pyramid schemes explicitly claim that new money will be the source of payout for the initial investments.

A pyramid scheme typically collapses much faster because it requires exponential increases in participants to sustain it. By contrast, Ponzi schemes can survive simply by persuading most existing participants to reinvest their money, with a relatively small number of new participants. 

Cryptocurrencies have been employed by scammers attempting a new generation of Ponzi schemes. For example, misuse of initial coin offerings, or "ICOs," on the Ethereumblockchain platform have been one such method.[11] (per the Financial Times, "smart Ponzis"). The novelty of ICOs means that there is currently a lack of regulatory clarity on the classification of these financial devices, allowing scammers wide leeway to develop Ponzi schemes using these assets. 

Economic bubbles are also similar to a Ponzi scheme in that one participant gets paid by contributions from a subsequent participant (until inevitable collapse). A bubble involves ever-rising prices in an open market (for example stock, housing, crypto currency, or tulip bulbs where prices rise because buyers bid more, and buyers bid more because prices are rising. Bubbles are often said to be based on the "greater fool" theory. As with the Ponzi scheme, the price exceeds the intrinsic value of the item, but unlike the Ponzi scheme:

In most economic bubbles, there is no single person or group misrepresenting the intrinsic value. A common exception is a pump and dump scheme (typically involving buyers and holders of thinly-traded stocks), which has much more in common with a Ponzi scheme compared to other types of bubbles.

Whereas Ponzi schemes will typically result in criminal charges after they are discovered by the authorities, other than pump and dump schemes economic bubbles do not typically involve unlawful activity, or even bad faith on the part of any participant. Laws are only broken if someone is perpetuating the bubble by knowingly and deliberately making misrepresentions to inflate the value of an item (as with a pump and dump scheme). Even when this occurs, wrongdoing (and especially criminal activity) is often much more difficult to prove in court compared to a Ponzi scheme. Therefore, the collapse of an economic bubble rarely results in criminal charges (which require proof beyond a reasonable doubt to secure a conviction) and, even when charges are pursued, they are often against corporations, which can be easier to pursue in court compared to charges against people but which also can only result in fines as opposed to jail time. The much more commonly-pursued legal recourse in situations where an economic bubble is suspected to be the result of some form of nefarious activity is to sue for damages in civil court, where the standard of proof is only balance of probabilities and where mens rea does not need to be demonstrated.

Following the collapse of a Ponzi scheme, even the "innocent" beneficiaries (including anyone who unwittingly profited without being aware of the fraudulent nature of the scheme as well as the recipients of charitable donations from the perpetrators while the scheme was in operation) will be liable to repay any such profits or donations for distribution to the victims. This typically does not happen in the case of an economic bubble, especially if it cannot be proven that the bubble was caused by anyone acting in bad faith.

Items traded in an economic bubble are much more likely to have an intrinsic value that is worth a substantial proportion of the market price. Therefore, following collapse of an economic bubble (especially one in a commodity such as real estate) the items affected will often retain some value, whereas an investment that is part of a Ponzi scheme will typically be worthless (or very close to worthless). On the other hand, it is much easier to obtain financing for many items that are the frequent subject of bubbles. If an investor trading on margin or borrowing to finance investments becomes the victim of a bubble, he or she can still lose all (or a very substantial portion) of his or her investment capital, or even be liable for losses in excess of the original capital investment.

Society and cultureEdit

Weightlifters frequently use the term Ponzi in reference to a scheme of strength training in which athletes perform exercises with progressively less weight in order to maximize muscle tension. Such exercises are intended to invoke imagery of a pyramid, as the weightlifter gradually reduces the size of their weight stack in the same way that a pyramid grows upwards. This usage of Ponzi consists of erroneous reference to the pyramid scheme, a similar form of fraud that is often mistaken for a Ponzi scheme.

Further readingEdit

Dunn, Donald (2004). Ponzi: The Incredible True Story of the King of Financial Cons (Library of Larceny) (Paperback). New York: Broadway. ISBN 0-7679-1499-6.

Frankel, Tamar (2012). The Ponzi Scheme Puzzle: A History and Analysis of Con Artists and Victims. USA: Oxford University Press. ISBN 0199926611.

Schneps, Leila & Colmez, Coralie (2013). Math on trial. How numbers get used and abused in the courtroom. Basic Books. ISBN 978-0-465-03292-1. (Eighth chapter: "Math error number 8: underestimation. The case of Charles Ponzi: American dream, American scheme").

Zuckoff, Mitchell (2005). Ponzi's Scheme: The True Story of a Financial Legend. New York: Random House. ISBN 1-4000-6039-7

Investment in IMA and about Ponzi scheme?

IMA is doubtful because we do not have any idea about their main business,

They say that they invest in gold.

But investors in gold say that it is impossible to give a huge profit just by investing in gold.

According to our information, IMA Heera gold and other such companies are on the pattern of ponzi.

You can read about this scam and watch video

👇🏻

*کثیر نفع دینے کا وعدہ کرنے والی کمپنیوں ہورشیا رہئے . جلد سے جلد مالدار بننے کی لالچ میں اپنی حلال کمائی کو خطرہ میں نہ ڈالیں*

وجہ اس کی یہ ہیکہ اس طرح کے اداروں کا ہمارے معلومات کے مطابق یا تو سرے سے کوئ کاروبار ہوتا ہی نہین ہے یا کاروبار ہوتا تو ہے لیکن برائے نام

مثلا جب کسی ادارے سے کاروبار کے بارے مین معلوم کیا جاتا ہے تو ان کا دعوی تو یہ ہوتا ہے ہم گولڈ وغیرہ مین انویسٹ کرتے ہین لیکن جب ان سے تفصیلات مانگی جاتی ہین تو وہ دینے سے انکار کردیتے ہین

گولڈ مین انوسٹ کرنے والے حضرات کا دعوی یہ ہیکہ جس قدر وہاں نفع دیا جاتا ہے اس قدر نفع ممکن ہی نہین ہے اس لیے اس طرح کے ادارے شک کے دارے مین آتے ہین 

ہماری معلومات کے مطابق اس طرح کے ادارے درحقیقت پونزی اسکیم کا حصہ ہین

پونزی اسکیم فراڈ اور دھوکہ بازی پر مبنی سرمایہ کاری کی ایک صورت ہے ،جس میں سرمایہ لگانے والوں کو ان کی اپنی جمع کردہ رقوم سے یا نئے آنے والے سرمایہ کاروں کی رقوم سے بدوں کسی انفرادی یا اجتماعی طور پر چلنے والے حقیقی کاروبار اور تجارت سے حاصل شدہ منافع کے ماہانہ کچھ رقم منافع کے نام سے دی جاتی ہے۔

پونزی اسکیم ،سرمایہ کاروں کو عام طور پر چلنے والے حقیقی کاروبار میں سرمایہ کاری کے حاصل ہونے والے منافع سے کئی گنا زیادہ نفع کا لالچ دے کر اپنی جانب متوجہ کرتی ہے،تاکہ زیادہ سے زیادہ لوگ زیادہ منافع کی لالچ میں شرکت کرتے رہیں اور اسکیم چلتی رہے۔

اس اسکیم اور سسٹم کا زوال جلد یا بدیر مقدر ہوتا ہے کیونکہ سرمایہ اور ڈپازٹ جس قدر بھی زیادہ ہو بہر حال سرمایہ لگانے والوں کو ادائیگیوں میں تسلسل کی وجہ سے اس میں کمی ہوتی رہتی ہے اور جہاں کہیں کسی بھی ذریعہ سے جدید سرمایہ کی آمد میں خلل واقع ہوتا ہے تو اس بے انتہا بامِ عروج پر پہنچے ہوئے کاروبار کی بلندتخیلاتی عمارت زمین بوس ہوجاتی ہے اوراسکیم کے ذمہ داران منظرِعام سے بالکل غائب ہوجاتے ہیں۔

اس پونزی اسکیم کی مکمل تفصیل درج ذیل ویب سائٹس پر موجود ہے۔

http://en.wikipedia.org/wiki/Ponzi_scheme 

http://en.wikipedia.org/wiki/Charles_Ponzi 

http://en.wikipedia.org/wiki/List_of_Ponzi_schemes

http://en.wikipedia.org/wiki/Double_Shah

اس طرح کی اسکیم مین پیسہ لگانا دو وجہ سے نا جائز ہے

(١) اس میں بعض کا مال دوسرے بعض کو ناحق کھلایا جاتا ہے جو کہ قرآن کریم کی درج ذیل آیت کیرو سے حرام ہے۔

یاایھا الذین آمنوا لا تأکلوا اموالکم بینکم بالباطل الا ان تکون تجارة عن تراض منکم۔]النسائ:٢٩[

ترجمہ:اے ایمان والو! آپس میں ایک دوسرے کے مال کو ناحق (یعنی غیر مباح) طور پر مت کھاؤ لیکن (مباح طور پر ہو مثلاً)کوئی تجارت ہو جو باہمی رضامندی سے واقع ہو(بشرطیکہ اس میں اور بھی شرائطِ شرعیہ ہوں) تو مضائقہ نہیں۔

(٢) اس کاروبار کا معاملہ مشتبہ اور مبہم ہے ۔آپ انے درج ذیل ارشاد کے ذریعے ایسے معاملات سے بچنے اور دور رہنے کاحکم دیا ہے۔

قال رسول اللہ ا: الحلال بین و الحرام بین و بینہما مشتبہات لا یعلمہن کثیر من الناس فمن اتقی الشبہات استبرأ لدینہ و عرضہ و من وقع فی الشبہات وقع فی الحرام کالراعی یرعی حول الحمی یوشک أن یرتع فیہ ألا و ن لکل ملک حمی ألا و ن حمی اللہ محارمہ ألا و ن فی الجسد مضغة ذا صلحت صلح الجسد کلہ و ذا فسدت فسد الجسد کلہ ألا و ہی القلب۔ متفق علیہ (المشکوة:٢٤١) 

رسول اللہ ا نے فرمایا: حلال ظاہر ہے، حرام ظاہر ہے اور ان دونوں کے درمیان مشتبہ چیزیں ہیں جن کو بہت سے لوگ نہیں جانتے، لہٰذا جس شخص نے مشتبہ چیزوں سے پرہیز کیا اس نے اپنے دین اور اپنی عزت کو پاک و محفوظ کردیا (یعنی مشتبہ چیزوں سے بچنے والے کے نہ تو دین میں کسی خرابی کا خوف رہے گا اور نہ کوئی اس پر طعن و تشنیع کرے گا) اور جو شخص مشتبہ چیزوں میں مبتلا ہوا وہ حرام میں مبتلا ہوگیا اور اس کی مثال اس چرواہے کی سی ہے جو ممنوعہ چراگاہ کی مینڈپر چراتا ہے اور ہر وقت اس کا امکان رہتا ہے کہ اس کے جانور اس ممنوعہ چراگاہ میں گھس کر چرنے لگیں۔ جان لو!ہر بادشاہ کی ممنوعہ چراگاہ ہوتی ہے، اور یاد رکھو! اللہ تعالیٰ کی ممنوعہ چراگاہ حرام چیزیں ہیں اور اس بات کو بھی ملحوظ رکھو کہ انسان کے جسم میں گوشت کا ایک ٹکڑا ہے جب وہ درست حالت میں رہتا ہے (یعنی جب وہ ایمان و عرفان اور یقین کے نور سے منور رہتا ہے) تو (اعمال خیر اور حسن اخلاق و احوال کی وجہ سے) پورا جسم درست حالت میں رہتا ہے اور جب اس ٹکڑے میں بگاڑ پیدا ہوجاتا ہے تو پورا جسم بگڑ جاتا ہے، یاد رکھو! گوشت کا وہ ٹکڑا دل ہے

واللہ اعلم بالصواب

What Sharia says on selling the gifts?

I would like to know if it is permissible according to the Quran and Sunnah to sell a gift. Gifts or complimentary items such as small durables and tickets as you know are received free, therefore will it be permissible for one to sell them?

Answer

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

As-salāmu 'alaykum wa-rahmatullāhi wa-barakātuh. 

It is permissible to sell something that has been given to someone as a gift because when a person is given a gift, he becomes the owner of that item[1]and when a person owns something, he can do what he wishes with it[2].

And Allah Ta'āla Knows Best 

Mawlana Saanwal ibn Muhammad,

UK

Student Darul Iftaa 

Please give details of Qasr Salaah?

Q: Please give details of Qasr Salaah.

A: Qasr Salaah is a gift from Allah Ta'aala to this Ummat. The criterion for Qasr Salaah is the distance being travelled and the duration of stay at the temporary venue. One who travels 77.7 km or more and will stay at a place for 14 days or less, qualifies as a Musaafir. If a person is travelling this distance or more, Qasr Salaah will commence as soon as the person leaves the border of his hometown.

When making Qasr, the four Rakaats Fardh of Zohar, Asr and Eshaa will be reduced to two. This will apply when performing Salaah alone or behind an Imam who is also a Musaafir. The Fardh of Fajr and Maghrib will remain the same. If when reaching another place en-route, a resident of the area is the Imam, then the Musaafir follower will perform the full Salaah behind this resident Imam.

The Sunnah Mu'akkadah Salaahs attached to each Salaah also become optional when on journey, but if time and circumstances allow, they should be performed.

The Witr of Eshaa is Waajib, so it must also be performed.

If a Salaah became Qadhaa while travelling, it will later be performed as Qasr, even if one is back home when fulfilling that Qadhaa.

Prepared by: Moulana Yusuf Laher

Checked and approved by: Mufti Siraj Desai

To shorten a prayer was made legitimate in the 4th year of the Migration. Its legitimacy is definite by the Quran, the Sunnah and the consensus of the ummah.

The evidence from the Quran about the legitimacy of shortening prayers is verse 101 of the chapter of an-Nisa.

The evidence from the Sunnah is the following narration:

Ibn Abbas said:

"Allah made prayer fard as 4 rak'ahs when you are resident and 2 rak'ahs when you travel with the statement of your Prophet."

Hz. Aisha stated the following:

"Prayer was made fard as two rak'ahs bot for travelers and residents at first. Then, it remained as two rak'ahs for travelers; the prayers of residents were increased."

 

Why are Prayers Shortened?

The reason for shortening prayers is traveling. The wisdom behind it is difficulties.

Therefore, even if the wisdom does not exist but the reason exists, the prayer is shortened. That is, a traveler shortens his prayer even if he does not face any difficulties and troubles during his traveling and stay in the places where he goes. For, traveling, which is the reason for and wisdom behind shortening, exists. A person cannot shorten prayers when he is a resident even if he faces many difficulties and troubles. For, traveling, which is the reason for and wisdom behind shortening, does not exist.

 

EHTILAM ke gusul ka tarika?

Indiaسوال # 56700

میرا سوال یہ ہے کہ احتلام کے غسل کا طریقہ کیا ہے اور اگر سوتے وقت احتلام ہوا تو؟

Published on: Dec 31, 2014 جواب # 56700

بسم الله الرحمن الرحيم

Fatwa ID: 206-206/M=3/1436-U

احتلام کے غسل کا طریقہ یہ ہے: 

(۱) اولاً پاکی کی نیت کرکے بسم اللہ پڑھ کر دونوں ہاتھ دھوئے۔ 

(۲) بدن پر جہاں جہاں نجاست (منی وغیرہ) لگی ہو اس کو دھلے، اور اگر جس کپڑے میں احتلام ہوا ہے اسی کپڑے میں غسل کرے تو پہلے کپڑے پر جہاں کہیں منی کے اثرات ہوں اس کو دھل لے۔

(۳) پھر مکمل وضو کرے، البتہ ناک میں پانی ڈالتے وقت اور کلی کرتے وقت مبالغہ سے کام لے کیونکہ یہ غسل کے فرائض میں ہے: وفي الہندیة: وہي ثلاثة: المضمضة، والاستنشاق، وغسل جمیع البدن الخ (ہندیة جدید: ۱/ ۱۶۴، ط: اتحاد) 

(۴) پھر داہنے کندھے پر تین مرتبہ پانی بہائے، اس کے بعد بائیں کندھے پر تین مرتبہ پانی ڈالے، اس کے بعد سرپر تین مرتبہ پانی ڈالے۔

(۵) رگڑکر سارے اعضاء کو دھلے۔ 

(۶) قبلہ رخ غسل نہ کرے۔

(۷) ضرورت سے زیادہ پانی نہ بہائے۔

(۸) تنہائی میں غسل کرے۔ 

(۹) اگر غسل خانہ میں پانی جمع ہوجاتا ہو تو غسل کے بعد وہاں سے ہٹ کر اپنے پیر پاک کرے۔

سوتے وقت اگر احتلام ہو، خواہ شہوت کے ساتھ ہو یا بغیر شہوت کے، اٹھنے کے بعد اگر منی کا اثر کپڑے پر موجود ہو تو اس سے غسل واجب ہوجاتا ہے، بغیر غسل کیے نماز وغیرہ پڑھنا درست نہیں ہے۔ 

واللہ تعالیٰ اعلم

دارالافتاء،

دارالعلوم دیوبند

About swimming pool cleansing & offering Fard at! home

1.Is swimmming allowed in the same pool where non-muslims swim even if no-one is in the pool?As they do not do istinjaa,would 

 the water be najs?

2.In my locality there is a mosque in 10min. drive,so i am not able to make it everyday as I come late from jobs sometime.I do jamaat in house with my  cousin.Will I be sinful if i dont go to the mosque for praying although i pray in my house 5times a day.What is diff. between Musalee and mosque.?

Answer

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatoh

If the size of the public pool is more than 225 sq ft (20.9 m2) then it is considered a large body of water and will not become impure by non-Muslims swimming in it. 

If the pool is less then 225 sq ft (20.9 m2), then if the non-Muslim had taken a bath before swimming, the water will be pure since there is no impurity on him.  If he did not take a bath before swimming and it is certain that there was impurity on him before he swam, then the pool is impure and all the water must be removed and refilled with clean water.  If the non-Muslim did not take a bath before swimming and one is unsure whether there was impurity on him or not, then it is better to abstain from such a pool until it is purified.

One should try to refrain from public swimming pools since there are usually occupied with women in immodest outfits.  Even the men usually wear outfits in which their satr is visible.

– (الثاني الماء الراكد) الماء الراكد إذا كان كثيرا فهو بمنزلة الجاري لا يتنجس جميعه بوقوع النجاسة في طرف منه إلا أن يتغير لونه أو طعمه أو ريحه وعلى هذا اتفق العلماء وبه أخذ عامة المشايخ رحمهم الله كذا في المحيط…(الفتاوى الهندية)

– وأن التقدير بعشر في عشر لا يرجع إلى أصل يعتمد عليه ، ورد ما أجاب به صدر الشريعة ، لكن في النهر : وأنت خبير بأن اعتبار العشر أضبط ولا سيما في حق من لا رأي له من العوام ، فلذا أفتى به المتأخرون الأعلام : أي في المربع بأربعين ، وفي المدور بستة وثلاثين ، وفي المثلث من كل جانب خمسة عشر وربعا وخمسا بذراع الكرباس ، ولو له طول لا عرض لكنه يبلغ عشرا في عشر جاز تيسيرا ، ولو أعلاه عشرا وأسفله أقل جاز حتى يبلغ الأقل ، ولو بعكسه فوقع فيه نجس لم يجز حتى يبلغ العشر (رد المحتار)

– (ولا) ينجس الماء (بوقوع آدمي و) لا بوقوع (ما يؤكل لحمه) كالإبل والبقر والغنم (إذا خرج حيا ولم يكن على بدنه نجاسة) متيقنة ولا ينظر إلى ظاهر اشتمال أبوالها على أفخاذها – مراقى الفلاح

2 a.

Praying salah with congregation has been greatly emphasized in Shariah.  Consider the following hadith:

عن أبى هريرة قال قال رسول الله صلى الله عليه وسلم لقد هممت أن آمر فتيتى فيجمعوا حزما من حطب ثم آتى قوما يصلون فى بيوتهم ليست بهم علة فأحرقها عليهم (ابو داود)

Abu Hurairah (Radhiyallahu Anhu) narrates that the Prophet (Sallalahu Alaihi Wasallam) said, "I intend to instruct some youngsters to collect firewood then I go to those who perform prayer at their homes without a valid reason and set their houses on fire" (Abdu Dawood)

If one prays his salah at home without a sound excuse, his salah will be valid, but it is very much disliked.  The place for fard salah is the masjid.  In the time of Rasulullah (Sallalahu Alaihi Wasallam) and in the time Sahaba, only an open hypocrite would miss the congregational prayer without a valid excuse.

The Jurists have explained in detail the reasons and excuses for which the congregation can be missed.  In summary, if a person undergoes great difficulty and inconvenience by attending the congregation, then he is excused from it and will not be at fault.

It is mentioned in the chapter of tayammum that if one does not have any water with him and knows that water is one mile's distance away, it is not compulsory for him to acquire the water and it will be permissible for him to make tayyumum.  From this we understand that the distance of one mile is considered to be inconvenience.  Therefore, if a masjid is more than a mile away, it will be permissible to pray the salah at home. 

Nevertheless, if one does not find it to be a great inconvenience and can easily go to the masjid for prayers, then he should do so.  Especially when on does not find it to be an inconvenience to travel the distance of 10 min drive for other unimportant tasks.  One should contemplate on the importance of the congregation prayers and its position in Islam and try his utmost to attend the masjidcongregational prayers.

You have mentioned that the masjid is at a distance away from your house and it is difficult to travel so far for prayers.   The further a person is from the masjid, the greater the reward he will get for coming.  It is narrated in a hadith:

عن جابر بن عبد الله قال خلت البقاع حول المسجد فأراد بنو سلمة أن ينتقلوا إلى قرب المسجد فبلغ ذلك رسول الله صلى الله عليه وسلم فقال لهم إنه بلغنى أنكم تريدون أن تنتقلوا قرب المسجد قالوا نعم يا رسول الله قد أردنا ذلك. فقال يا بنى سلمة دياركم تكتب آثاركم دياركم تكتب آثاركم (صحيح مسلم)

Jabir ibn Abdullah (Radhiyallahu Anhu) narrates that there were some plots nearby the masjid.  The tribe of Salma wanted to shift nearby the masjid.  It came to the notice of Rasulullah (Sallalahu Alaihi Wasallam).  He said to them, "It is brought to my notice that you want to shift nearby the masjid."  They replied, "Yes, O Rasulullah.  We have intended to do so."  He said, "O tribe of Salma, stay where you are, your steps are recorded.  Stay where you are, your steps are recorded."  (Sahih Muslim)

However, since it is permissible to pray at home, one should try to pray with congregation with his family members.  If your cousin also lives a far distance from the masjid, then it is permissible for him to join you in congregation.  If he lives close to the masjidand can easily attend the congregational prayer, then he must attend the masjid congregation.

2 b.

A masjid is when the owner of a property makes the property waqf and assigns it as a masjid.  Masjidproperty cannot be sold or exchanged.  It will remain a masjid until the Day of Judgment.  A musallah is not in the same ruling as a masjid.  It is only a place where people come together and pray salah.  It can be sold in the future if the owner desires to sell it.

 

( والجماعة سنة مؤكدة للرجال ) قال الزاهدي : أرادوا بالتأكيد الوجوب إلا في جمعة وعيد فشرط…( وأقلها اثنان ) واحد مع الإمام ولو مميزا أو ملكا أو جنيا في مسجد أو غيره . وتصح إمامة الجني أشباه ( وقيل واجبة وعليه العامة ) أي عامة مشايخنا وبه جزم في التحفة وغيرها . قال في البحر : وهو الراجح عند أهل المذهب ( فتسن أو تجب ) ثمرته تظهر في الإثم بتركها مرة ( على الرجال العقلاء البالغين الأحرار القادرين على الصلاة بالجماعة من غير حرج )

And Allah knows best

Wassalam

Ml. Ehzaz Ajmeri,

Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai

Is it Permitted to use Braces?

Question : Is it Permitted to use Braces?

My wife's teeth are not very straight. Is it permissible to use the braces for straightening out of the teeth? This is desired to add beauty only.

Answer : The use of braces due to need, such as setting right a defect or straightening crooked and unaligned teeth, is permitted. However, using braces purely for beautification purposes is to be avoided. For more details, please refer to the various similar answers available on this website.

Moreover, one should keep in mind that if an area of the body required to be washed in either a ritual bath (ghusl) or ritual ablution (wudu) is covered, and as a result, water fails to reach it, then one's Ghusl or Wudu will be valid if it has been covered due to "reasonable need". However, if water is prevented from reaching the area without a need, then one's Ghusl or Wudu will not be valid. (See: Radd al-Muhtar, 1/104)

As such, even though water may not reach the covered portion of the teeth, one's Ghusl is valid with braces when using them out of need, and as mentioned, wanting to straighten crooked teeth is considered reasonable need.

And Allah knows best

Muhammad ibn Adam

Darul Iftaa

Leicester , UK

Is it haram to use skin/face-lightening creams?

I would like to know, is it haram to use skin/face-lightening creams? These creams are becoming very common, especially within the Subcontinent communities. Until now, such creams were aimed almost exclusively at women, but now, they are available for men also. The domestic Indian skin-lightening cream industry is valued at over $190m – a strong indicator of the great Asian obsession with fair skin.

ANSWER

In the name of Allah, Most Compassionate, Most Merciful,

In principle, using face-lightening creams as a form of adornment can not be considered unlawful (haram) according to Shari'a. However, there are certain things worth considering:

1) Islam has placed certain reasonable limitations in regards to adornment and personal beatification. Islam acknowledges the desire of husbands to see their women beautiful and adorned, thus allows wives to use the various types of jewellery. Women are also encouraged to wear Hena on their hands and feet, whilst good fragrance [provided it is not worn in the presence of non-Mahram men] is regarded as charity.

On the other hand, those so called means of adornment that distort the image of a human being, and entails mutilation (muthla) of one's body is prohibited by Islam. Allah Almighty relates in Surah al-Nisa' the words of Shaytan, when he said:

"I will lead them astray, and I will tempt them with false hopes, and I will command them, whereby they shall slit the ears of cattle, and I will command them, whereby they shall alter the creation of Allah [i.e. alter the figure of a creature]." (4: 119)

Sayyiduna Abdullah ibn Mas'ud (may Allah be pleased with him) relates: "Allah's curse is on those women who practise tattooing and get themselves tattooed, and those who remove hair from their faces, and those who make space between their teeth artificially to beautify themselves. They are such that they change the nature and features created by Allah. Allah's Messenger also cursed such women." (Recorded by Imam al-Bukhari and Imam Muslim in their respective Sahih collections)

As such, the jurists (fuqaha) have declared all types of mutilation of one's body to be unlawful (haram) unless when permitted by Shari'a, such as circumcision, trimming the hair of the body, and cutting nails. The body given to us by our Creator is a trust (amana), thus it is unlawful to tamper with it in any way. In doing so, one would be guilty of committing the sin of "altering the creation of Allah" (taghyir khalq Allah). It is for this reason that all surgical procedures carried out on the body for the purpose of adornment have been prohibited.

Using face-lightening creams does not entail mutilation (muthla) or altering Allah's creation (taghyir khalq Allah) since there is no specific operation to be undergone with a view to change the colour of the skin forever. As such, using such creams is not unlawful. However, it is a kind of excessive beautification which is not warranted in Islam. Allah Most High has created each human being with a beauty that best suits him/her, and as slaves of Allah, we should be content and happy with what Allah has created us with. Indeed, Islam allows us, in genuine cases of need, to bring back to normality areas of the body that are deformed or damaged, but is having a dark skin really a form of abnormality!

Unfortunately, the current fashion industry expects every woman to live up to the blond, fair, blue-eyed, tall, leggy model. Hair extensions, coloured contact lenses, facial surgeries, nose and ear reshaping, and face-lightening creams are all forms of this ever-growing sinister industry.

Islam teaches us that the standard of beauty is not what colour one's skin is, but rather, one's piety, one's good actions and one's conduct towards others. A white person has no superiority over a black, nor does a black have any superiority over a white, except by piety and the fear of Allah (Taqwa).

As such, even though using a cream that lightens one's skin colour can not be deemed unlawful per se, it is nevertheless going against the spirit of the teachings of Allah Most High and His beloved Messenger (Allah bless him & hive him peace).

2) If face-lightening cream is used in order to deceive others, such as deceiving a prospective fiancé regarding the colour of one's skin, then this is undoubtedly unlawful. Dishonesty and deception are clearly unlawful, and considered to be amongst the major sins; hence a Muslim should always remain distant from them.

3) Moreover, such creams must not cause any harm to the face. In a recent report published by the BBC, it was stated that some face-lightening creams contain toxic substances that can do permanent damage to the skin, and in more severe cases, significantly increase the risk of contracting skin cancer. Some products even contain banned chemicals such as Hydroquinone – a bleaching agent.

If this is true, then again, it will be unlawful to use such creams, since inflicting harm upon oneself is impermissible. Allah Most High says:

"And make not your own hands contribute to (your) destruction." (Surah al-Baqarah, V: 195)

4) Finally, it goes without saying that using such creams (or any other form of adornment) with the intention of drawing the attention of non-Mahram members of the opposite sex to oneself, and causing temptation (fitna), is without doubt strictly prohibited.

In conclusion, there are certain conditions for the permissibility of using face-lightening creams, and if fulfilled, it can not be considered unlawful (haram). However, even if these conditions are met, it is still disliked, unwarranted and repugnant to use such creams, since it goes against the spirit (ruh) of Islamic teachings.

And Allah knows best

[Mufti] Muhammad ibn Adam 

Darul Iftaa 

Leicester , UK

Is it haram / not preferable to wear colorful ornately decorated hijabs?

Is it haram or not preferable to wear colorful ornately decorated hijabs? Should one stick to solid colors? I have oftentimes heard different views. I was told that wearing solid, colored, undecorated scarves is "good hijab" because it is more modest. On the other hand, I have heard others argue that wearing beautiful scarves is being modest enough, and that although the ornate scarves are obviously more pleasing to the eye than the solid colored scarves, that is acceptable because women should not look horrible either. I am confused. What then really constitutes good hijab?

Answer:



In the Name of Allah, Most Gracious, Most Merciful Praise be to Allah. May the peace and blessings of Allah shower upon our Beloved Messenger, his family, companions, and those who follow them.

Our understanding of hijab comes from two verses of the Qur'an. The first, in Surat al-Nur, reads, "And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what must ordinarily appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, or their brothers' sons or their sisters' sons, or their women or the servants whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex, and that they should not strike their feet in order to draw attention to their hidden ornaments. And O you Believers, turn you all together towards Allah, that you may attain Bliss." (Quran 24:31).

The other verse in Surat al-Ahzab says, "O Prophet, tell your wives and your daughters and the women of the believers to draw their cloaks close round them (when they go abroad). That will be better, so that they may be recognized and not annoyed. Allah is ever Forgiving, Merciful." (Quran 33:59)

One of the most famous hadith proofs for hijab is the following, "A'isha (may Allah be pleased with her) reported that Asma', the daughter of Abu Bakr (may Allah be pleased with him) came to the Messenger of Allah (may peace and blessings be upon him) while wearing thin clothing. He approached her and said: 'O Asma'! When a girl reaches the menstrual age, it is not proper that anything should remain exposed except this and this. He pointed to the face and hands." [Abu Dawud]

These are the evidences for hijab. As to what form the hijab takes, that can vary depending upon local custom. Scholars are unanimous that the hijab must cover every part of the woman's body, except for the face and hands. Some Hanafi scholars say that the face, hands, and feet are all exempted. The clothing used to cover the body should be opaque and loose-fitting. In other words, the color of the skin and the contours of the body should not show through the clothing. The head should be covered with some form of a khimar or head veil. The head veil should cover the hair, neck, ears, and bosom. Furthermore, women should not make themselves up or use perfume when they go out. Using makeup and perfume would defeat the whole purpose of hijab. It is easy to see how the West has built a whole industry revolving around making the female as seductive as possible with makeup, perfume, revealing clothing, and constantly changing hair styles. This is not an image that we Muslim women want.

As to what fabrics, colors, or styles of clothing you use, that is up to you, as long as you have satisfied these basic requirements. It is recommended to wear a jilbab, or over-garment. However, a long, loose-fitting tunic with a long skirt also satisfies the requirement for covering the body modestly. If you look at styles in the Muslim world, you will see everything from an Arab abaya to an Iranian chador, from Afghani burqas to Malaysian skirt and tunic sets, from smart business suits to Indo-Pak shalvar qamiz. You will see a diversity of fabrics, colors, and designs. All of these can fulfill the basic requirement of hijab, which is the modest covering of the hair and body. As far as color is concerned, a lot of that is cultural. While wearing black in Iran or the Arab world is customary, in Africa and Southeast Asia it is customary to be colorful and this is not inappropriate. Diversity is one of the strengths of the Umma. I don't think it's appropriate for people to tell you that if you wear a black hijab, your hijab is good, but if you wear a hijab with flowers on it, your hijab is bad. As long as you are modest and have not dressed in a way that will attract attention to yourself, you are fine. You can tell if you are wearing something that is showy or flashy. What colors you wear are entirely up to you. Just use discretion.

And Allah knows best. And Allah alone gives success.

Umm Salah (Zaynab Ansari)

What are your views and position regarding sufism?

Sufism is an anglicized form of the word 'Tasawuf' as used in the Arabic language. The concept of Tasawuf as explained by our great and reliable scholars is that one tries to reform himself to the extent that he becomes fully obedient to Allah, and his actions become beloved to Allah. In other words, one becomes a true and sincere Muslim, obeying the laws of Allah and following the footsteps of the beloved Messenger of Allah (SA). In this way, he finds in himself the urge to practice all the Sunnah of the Prophet (SA) with respect to acts of Ibadah (worship) and all other matters. He strives to perform the Tahajjud and other optional Salaah. He makes an effort to observe all the optional fasts. He develops a love to recite the Holy Quran daily, and devotes a part of his time to do the Zikr (remembrance) of Allah on a daily basis. Everyday, he makes Istighfar to Allah in abundance, and also sends Darood (Salaah, Salaam) upon the Prophet (SA) in great number. These acts of Ibadah create a special light of guidance and insight in the individual, which then allows him to feel the real sweetness of Imaan and Islam as the Sahabahs felt. It is these acts of Ibadah- as thought by the Prophet (SA), which creates the strength in him (with Allah's permission and decree) to shun evil, sins, wrongdoings and acts of transgression. He then becomes one who practices good deeds as much as possible, and refrains from all types of sins. This in reality, is true servitude to Allah, which is what a Muslim is required to have, and is the essence of true Tasawuf.

From the books of Islamic history, we see the lives of the great souls of the past, whose attention to Allah and the hereafter, was so much, that they were least concerned about the worldly affairs. They sacrificed their lives to gain 'closeness' to Allah, and devoted most of their lives to the cause of Allah. They became blessed with great piety and righteousness, and thus became beams of light to those after them.

So, in reality 'Tasawuf', aims at reforming an individual to the state of becoming totally submissive and obedient to Allah. Through this, one learns that he must obey all the laws of the Shariah. One must also adhere to the teaching of the Holy Quran and follow the blessed Sunnah of the Prophet (SA).

With this understanding, Tasawuf (Sufism) is good and encouraged, and it is in accordance to the message of the Holy Quran.

However, it must be noted that some deviated ones in the past, brought about their own teachings, and introduced ideas and practices which were against the teachings of the Shariah. This eventually brought about a different meaning to the true concept of Tasawuf, and, on account of unfounded notions and practices, Tasawuf (Sufism) came to be considered as being reprehensible and detested. However, in reality, and in truth tasawuf is indeed good, since it seeks to make a Muslim totally obedient to Allah and His Rasool (SA). One must however, be careful of getting involved in such teachings and practices which are against the sacred Shariah.

And Allah knows best.

Mufti Waseem Khan

How about sleeping after Asr prayer?

India

سوال # 149865

براہ کرم، بتائیں کہ کیا رسول اللہ صلی اللہ علیہ وسلم نے عصر کی نماز کے بعد سے سونے سے منع فرمایا ہے؟ اگر ایسا ہے تو وہ حدیث ترجمہ کے ساتھ بتائیں۔ جزاک اللہ خیرا

Published on: Apr 6, 2017

جواب # 149865

بسم الله الرحمن الرحيم

Fatwa: 804-691/H=7/1438

ایسی کوئی حدیث دیکھنا مستحضر نہیں۔

------------------------------

جواب درست ہے، البتہ اطباء عصر بعد سونے کی صورت میں جنوں کا خطرہ بتلاتے ہیں اس لیے عصر بعد سونے سے بچنا چاہیے۔ (ل)

واللہ تعالیٰ اعلم

دارالافتاء،

دارالعلوم دیوبند

Unable to perform sajda (prostration) during salat?

Answer:

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

1) The Jurists have mentioned that if someone is unable to perform sajda (prostration) during salat, then the following rulings apply to him:

§        qiyaam (standing posture) is not obligatory on him

§        he will perform the ruku' (bowing down) and sajda (prostration) by gesture — i.e. by movement of the head — in such a way that the gesture for sajda is lower than the gesture for ruku'.

في نور الإيضاح: وإن تعذر الركوع والسجود صلى قاعدا بالإيماء، وجعل إيماءه للسجود أخفض من إيماءه للركوع. فإن لم يخفضه عنه لا تصح إلخ ؛ وفي الشرح: ( وإن تعذر الركوع والسجود ) وقدر على القعود ولو مستندا ( صلى قاعدا بالإيماء ) للركوع والسجود برأسه، ولا تجزئه مضجعا كما في "الجوهرة" عن "النهاية"، (وجعل إيماءه) برأسه ( للسجود أخفض من إيماءه ) برأسه ( للركوع ) وكذا لو عجز عن السجود وقدر على الركوع يومئ بهما كما في "البحر" عن "البدائع"، وحقيقة الإيماء طأطأة الرأس وروي مجرد تحريكها لما قال في "البحر" و"شرح المقدسي" عن الخاني: مريض عجز عن الإيماء فحرك رأسه، عن أبي حنيفة يجوز، وقال ابن الفضل: لا يجوز لأنه لم يوجد منه الفعل. انتهى. فحقيقة الإيماء طأطأة الرأس. انتهى عبارتهما. ( فإن لم يخفضه ) أي: الإيماء للسجود ( عنه ) أي: الإيماء للركوع بأن جعلهما عن حد سواء ( لا تصح ) كما في "شرح المقدسي" و"البحر" عن "الولوالجية" لفقد السجود حقيقة وحكما مع القدرة

( إمداد الفتّاح شرح نور الإيضاح: ص 449، دار قباء )

في تنوير الأبصار: وإن تعذرا [ أي الركوع والسجود ] أومأ قاعدا ويجعل سجوده أخفض من ركوعه إلخ ؛ وفي الدر المختار: ليس تعذرهما شرطا بل تعذر السجود كاف … وهو [ أي الإيماء قاعدا ] أفضل من الإيماء قائما لقربه من الأرض إلخ ؛ وقال ابن عابدين رحمه الله: ( قوله أومأ قاعدا ) لأن ركنية القيام للتوصل إلى السجود فلا يجب دونه إلخ … ( قوله: ويجعل سجوده أخفض إلخ ) أشار إلى أنه يكفيه أدنى الانحناء عن الركوع وأنه لا يلزمه تقريب جبهته من الأرض بأقصى ما يمكنه كما بسطه في البحر عن الزاهدي

( رد المحتار: 2/97، سعيد )

ه

A person who is able to stand (make Qiyaam) but cannot make sajda has the following options:

He may perform the entire salat — including the gestures for ruku' and sajda –standing up

He may perform the qiyam and ruku' standing up and then sit down to perform the gesture for sajda

He may perform the entire salat — including the gestures for ruku' and sajda — sitting down.

From the three options mentioned above, the Jurists have stated that the last option (to perform the entire salat in a sitting posture) is best.

في الشامي: وفي الذخيرة : رجل بحلقه خراج إن سجد سال وهو قادر على الركوع والقيام والقراءة يصلي قاعدا يومئ ؛ ولو صلى قائما بركوع وقعد وأومأ بالسجود أجزأه ، والأول أفضل لأن القيام والركوع لم يشرعا قربة بنفسهما ، بل ليكونا وسيلتين إلى السجود

( رد المحتار: 2/97، سعيد )

وفي الدر المختار: وهو [ أي الإيماء قاعدا ] أفضل من الإيماء قائما لقربه من الأرض إلخ ؛ وقال الشامي: ( قوله لقربه من الأرض ) أي فيكون أشبه بالسجود ، منح

( رد المحتار: 2/98، سعيد )

ه

If a person sits and performs his fardh and wajib salat due to a valid excuse, he may sit in any posture during the qiyam, ruku' and sajda.  However, at the time of reciting the tashahhud, if he can sit in the tashahhud posture without any difficulty, he should not sit in any other posture as sitting in the tashahhud posture is sunnat when reciting the tashahhud. If however sitting in the tashahhud posture is difficult, then he may sit in any other posture

في الدر المختار : من تعذر عليه القيام … صلى قاعدا  … كيف شاء  على المذهب لأن المرض أسقط عنه الأركان فالهيئات أولى وقال زفر : كالمتشهد ، قيل وبه يفتى

وقال ابن عابدين: ( قوله كيف شاء ) أي كيف تيسر له بغير ضرر من تربع أو غيره ، إمداد ( قوله على المذهب ) جزم به في الغرر ونور الإيضاح وصححه في البدائع وشرح المجمع واختاره في البحر والنهر ( قوله فالهيئات أولى ) جمع هيئة ، وهي هنا كيفية القعود . قال ط : وفيه أن الأركان إنما سقطت لتعسرها ولا كذلك الهيئات ا هـ تأمل ( قوله قيل وبه يفتى ) قاله في التجنيس والخلاصة والولوالجية لأنه أيسره على المريض . قال في البحر : ولا يخفى ما فيه ، بل الأيسر عدم التقييد بكيفية من الكيفيات فالمذهب الأول ا هـ وذكر قبله أنه في حالة التشهد يجلس كما يجلس للتشهد بالإجماع ا هـ أقول : ينبغي أن يقال إن كان جلوسه كما يجلس للتشهد أيسر عليه من غيره أو مساويا لغيره كان أولى وإلا اختار الأيسر في جميع الحالات ، ولعل ذلك محمل القولين ، والله أعلم

 ( رد المحتار: 2/97، سعيد )

وقال الرافعي: ( قوله ولا كذلك الهيئات ) قد يقال سقطت تبعا للأركان لتبعيتها لها وإن لم يوجد لها مسقط ( قوله وإلا اختار الأيسر إلخ )لا يظهر تخييره في حالة التشهد إذ السنة لا تسقط عن المريض بمجرد كون غيرها أيسر ولذا حكوا الإجماع على أنه في حالة التشهد يجلس كما يجلس للتشهد ، نعم لو كان يلحقه ضرر بها تسقط عنه لكن ليس الكلام فيه

( تقريرات الرافعي على حاشية ابن عابدين: 2/103، سعيد )

ه

2) A person who offers his salat in jamat sitting on a chair due to a valid reason, he should place his chair in the saff in such a way that when he is seated on the chair, his body is in line with the body of the other people in his saff.

The Jurists have mentioned that when two people are offering salat together in jamat (congregation) then both of them will stand next to each other, the Imam on the left and the muqtadi (the one following the Imam) on the right. For the salat to be valid, it is a condition that the major portion of the feet of the muqtadi does not go beyond the feet of the Imam. If the major portion of the feet of the muqtadi does advance beyond the feet of the Imam, then the salat of the muqtadi will be invalid. On the other hand, in sajda if the head of the muqtadi is placed beyond the head of the Imam, the salat of the muqtadi will be valid as long as the major portion of his feet does not go beyond the feet of the Imam. In other words, the feet of the muqtadi are taken into consideration, not anything else.

في الدر المختار: ( ويقف الواحد ) ولو صبيا ، أما الواحدة فتتأخر ( محاذيا ) أي مساويا ( ليمين إمامه ) على المذهب ، ولا عبرة بالرأس بل بالقدم ، فلو صغيرا فالأصح ما لم يتقدم أكثر قدم المؤتم لا تفسد

في الشامي تحته: ( قوله بل بالقدم ) فلو حاذاه بالقدم ووقع سجوده مقدما عليه لكون المقتدي أطول من إمامه لا يضر ؛ ومعنى المحاذاة بالقدم المحاذاة بعقبه ، فلا يضر تقدم أصابع المقتدي على الإمام حيث حاذاه بالعقب ما لم يفحش التفاوت بين القدمين ، حتى لو فحش بحيث تقدم أكثر قدم المقتدي لعظم قدمه لا يصح كما أشار إليه بقوله ما لم يتقدم إلخ . قال في البحر : وأشار المصنف إلى أن العبرة إنما هو للقدم لا للرأس ، فلو كان الإمام أقصر من المقتدي يقع رأس المقتدي قدام الإمام يجوز بعد أن يكون محاذيا بقدمه أو متأخرا قليلا ، وكذا في محاذاة المرأة كما سيأتي ، وإن تفاوتت الأقدام صغرا وكبرا فالعبرة للساق والكعب والأصح ما لم يتقدم أكثر قدم المقتدي لا تفسد صلاته كما في المجتبى انتهى

( رد المحتار: 1/567، سعيد )

ه

However, the rulings above are only applicable for the muqtadi who offers his salat with ruku' and sajda. If the muqtadi offers his salat with gestures, then his feet will not be taken into consideration; instead his head will be taken into consideration. In other words, the salat of the muqtadi performing his salat with gestures will be valid as long as his head does not go beyond the head of the Imam, even if his feet are placed beyond the feet of the Imam. Also, a muqtadi who offers his salat with ruku' and sajda if his feet are in line with the feet of the Imam, his salat is valid; similarly, a muqtadi offering his salat with gestures, if his head is in line with the head of the Imam, his salat is valid.

وفي القهستاني : هذا في غير المومئ ، والعبرة في المومئ للرأس حتى لو كان رأسه خلف إمامه ورجلاه قدام رجليه صح ، وعلى العكس لا يصح كما في الزاهدي وغيره انتهى . أقول : وينبغي أن لا يكون قوله رأسه خلف إمامه قيدا ، بل كذلك إذا ساواه على قياس ما تقدم

( رد المحتار: 1/567، سعيد )

ه

From the above, it can be deduced that the head of a person offering salat with gestures is comparable with the feet of a person offering salat with ruku' and sajda. Therefore, a person who cannot do sajda and who performs his salat sitting on a chair, when he offers his salat in jamat he should perform his entire salat sitting on a chair and he should place the chair in the saff in such a way that when seated on the chair his body is in line with the body of the other people in the same saff. In other words, his body must be in line with the body of the other people in the same saff, not his feet.

3) If by praying on a chair, people beside him or behind him will be troubled or it will create a gap in the saff, he should either perform his salat in the last saff or at the end of a saff where others will not be inconvenienced or troubled. It is mentioned in a hadith that a person who leaves the first saff for fear of causing trouble to others will get double the reward of praying in the first saff.

If praying on a chair will not inconvenience anyone, he may perform his salat anywhere in any saff. However, he should avoid being directly behind the imam as he may not be in a position to assist the imam should the need arise.

في الشامي: [ تنبيه ] قال في المعراج : الأفضل أن يقف في الصف الآخر إذا خاف إيذاء أحد ، قال عليه الصلاة والسلام " { من ترك الصف الأول مخافة أن يؤذي مسلما أضعف له أجر الصف الأول } " وبه أخذ أبو حنيفة ومحمد

( رد المحتار: 1/569، سعيد )                   

( انظر: فتاوى رحيمية: 4/146، دار الإشاعت )

ه

And Allah knows best.

Mufti Faizal Riza

Praying namaz with half sleeves!

Is it permissible to pray namaz with half sleeve t-shirts or should the whole of your arms should be covered. Pls can you provide with any back up with your reply jazakallah

Answer

It is Makrooh to perform Salaat with sleeves that do not cover the elbow. (Fataawa Mahmoodiyah vol.2 pg.234, 252, 180)

and Allah Ta'ala Knows Best

Mufti Ebrahim Desai

Fatwa on Bitcoin

Walaikumussalaam 

Bitcoin men invest krna durust nahi he. 

*بٹ کوائن کے بارے میں دارالعلوم دیوبند کا فتویٰ*

*سوال:-بٹ کوئین (BITCOIN ) کی تجارت کررہاہوں، کیا یہ جائز ہے؟میں بت کوئین میں پیسے لگا رہوں، کیا اس کی اجازت ہے؟*

*جواب نمبر:- 155068*

*بسم الله الرحمن الرحيم*

*Fatwa:-No1420-1399/  N=1/1439*

*بٹ کوئن یا کوئی بھی ڈیجیٹل کرنسی ، محض فرضی کرنسی ہے، اس میں حقیقی کرنسی کے بنیادی اوصاف وشرائط بالکل نہیں پائی جاتیں۔اور آج کل بٹ کوئن یا ڈیجیٹل کرنسی کی خرید وفروخت کے نام سے نیٹ پر جو کاروبار چل رہا ہے ، وہ محض دھوکہ ہے، اس میں حقیقت میں کوئی مبیع وغیرہ نہیں ہوتی اور نہ ہی اس کاروبار میں بیع کے جواز کی شرعی شرطیں پائی جاتی ہیں؛ بلکہ در حقیقت یہ فاریکس ٹریڈنگ کی طرح سود اور جوے کی شکل ہے ؛ اس لیے بٹ کوئن یا کسی بھی ڈیجیٹل کرنسی کی خرید وفروخت کی شکل میں انٹرنیٹ پر چلنے والا کاروبار شرعاًحلال وجائز نہیں ہے؛ لہٰذا آپ بٹ کوئن یا کسی بھی ڈیجیٹل کرنسی کے نام نہاد کاروبار میں پیسے نہ لگائیں۔مزید تفصیل کے لیے سابقہ دو فتوے (۲۳۸/ن، ۸۸۱/ن، ۱۴۳۸ھ۔ ۴۶۰/ن، ۸۹۶/ن، ۱۴۳۸ھ)بھی منسلک ہیں، انھیں بھی ملاحظہ کرلیا جائے۔*

*قال اللّٰہ تعالی:وأحل اللہ البیع وحرم الربا الآیة (البقرة: ۲۷۵)،یٰأیھا الذین آمنوا إنما الخمر والمیسر والأنصاب والأزلام رجس من عمل الشیطن فاجتنبوہ لعلکم تفلحون(المائدة، ۹۰)،*

*وقال رسول اللہ صلی اللہ علیہ وسلم:إن اللہ حرم علی أمتي الخمر والمیسر(المسند للإمام أحمد،۲: ۳۵۱، رقم الحدیث: ۶۵۱۱)،*

*﴿وَلَا تَأْکُلُوْا أَمْوَالَکُمْ بَیْنَکُمْ بِالْبَاطِلِ﴾ أي بالحرام، یعني بالربا، والقمار، والغصب والسرقة(معالم التنزیل ۲: ۵۰)،* 

*لأن القمار من القمر الذي یزداد تارةً وینقص أخریٰ۔ وسمی القمار قمارًا؛ لأن کل واحد من المقامرین ممن یجوز أن یذہب مالہ إلی صاحبہ، ویجوز أن یستفید مال صاحبہ، وہو حرام بالنص(رد المحتار، کتاب الحظر والإباحة،باب الاستبراء، فصل في البیع، ۹: ۵۷۷، ط: مکتبة زکریا دیوبند)،*

 *وقال اللہ تعالی :ولا تعاونوا علی الإثم والعدوان (سورة المائدة، رقم الآیة: ۲)۔*

*واللہ تعالیٰ اعلم*

*دارالافتاء،دارالعلوم دیوبند

Interest money to pay income tax!

Assalamalaikum

Can we use interest money from bank to pay income tax to government?

Answer

(Fatwa: 718=489/H)

 

It is allowable to pay interest money in income tax. (for details see: Fatawa Mahmoodiah, vol 4)

Allah (Subhana Wa Ta'ala) knows Best

Darul Ifta,

Darul Uloom Deoband

Buying crypto currency or bitcoin is not halal

Walaikumussalam 

Buying crypto currency or bitcoin is not halal, because it is a fake currency and it is a also like forex currency trading . See the ruling of Mufti Taqui Usmani sb. For detail, 👇

Forex Currency Trading

By Mufti Muhammad Taqi Usmani 

POSTED: 11 ZUL QA'DAH 1424, 22 NOVEMBER 2007

Q.) Is Forex Currency Trading halal? I have attached a document detailing the aspects of the business.

A.) I went throught the papers sent by you. I am of the opinion that these transactions are not compliant with Shariah. The very condition that you cannot take delivery of the purchased currency makes it impermissible. Morever, there are other elements according to my knowledge that makes this trade unlawful in Shariah, such as, forward sales, short sales etc. This is in addition to the fact that the currencies are originally a medium of exchange and should only be exchanged for personal use in different countries. To make them a tradable commodity only for earning a profit is also against the basic philosophy of Islamic economics. I would therefore not advise you to indulge in this trade.

Staying with non-Muslim room mate!

Q:

1. I know that listening to music is forbidden in Islam. I reside in a hostel with 3 room-mates. Sometimes, they play songs, videos on loudspeaker and other students from different rooms also join them. In this case, what should I do? Since we live in secular country, I can't tell them to stop as everyone is free to do anything one desires

2. My non-muslim friends say "Assalamalaikum wa…." sometimes, what should I say? They ask me why dont you say "Jai Shri Ram" as we say salaam?



A:

1. If you can find a hostel that is deeni friendly then live there. Otherwise, try your best not to listen to the music and plug your ears with ear plugs.

2. Say 'Wa alaik'.

Hindus may say that which is according to their customs and you will do what is according to our custom and culture.

And Allah Ta'ala (الله تعالى) knows best.

 

Answered by:

Mufti Ebrahim Salejee (Isipingo Beach)

Exchange of gold / silver!!

Answered by Sidi Salman Younas

In Pakistan it is common for women to exchange their old gold jewelery for new designs. In this transaction the old jewelery has more gold content than the new one, the newer one being more expensive because it includes the cost of the designing. So, for instance, the woman will give jewelery that is 10 g of gold and get in return jewelery that is 8 g with the extra 2 g paying for the cost of the designing. Is this riba?

Answer:



salamu `alaykum

I pray you are well and in the best of health.

This relates to the rulings on sarf (momentary exchange). Such an exchange can fundamentally involve:

[a] Exchanging items of the same currency-type e.g. gold for gold, silver for silver, or

[b] Exchanging items of varying currency-types e.g. gold for silver,

Imam Quduri states in his Mukhtasar:

"If one sells silver in exchange for silver, or gold in exchange for gold, it would not be permitted unless it is an equivalent amount for an equivalent amount – even if they differ between each other in quality and formation." 

This is because of the clear prophetic stipulations prohibiting this practice, and it being considered akin to riba. It is narrated that the Prophet (Allah bless him and grant him peace) said, "Do not transact gold for gold except an equivalent for an equivalent, and silver for silver except an equivalent for an equivalent…" (Tirmidhi, bab maa jaa' al sarf)

Similarly, it is narrated from Abu Bakara (Allah be well-pleased with him), "The Prophet (Allah bless him and grant him peace) prohibited [the exchange] of silver for silver, and gold for gold, unless it was an equivalent amount for an equivalent amount…" (Bukhari and Muslim; Nasb al-Raya, bab al riba).

In other narrations, the Prophet (Allah bless him and grant him peace) explicitly referred to such sales as ribawi in nature, when non-equivalent in exchange. (Ibid)

However, such a ruling does not apply when exchanging items of varying currency-types, such as gold for silver [s: as opposed to gold for gold, or silver for silver] wherein the condition of equivalency in amount does not exist.

Thus, the scenario mentioned in the question is not permissible and one must avoiding transacting in such exchanges at all costs – regardless of whether the gold one is exchanging for is of better quality or craftsmanship as the texts explicitly make clear.

An alternative way around this, to avoid the impermissible implications of direct exchange in such a sale, is to divide the sale into two parts, namely:

[1] Selling the gold one possesses at a specified price e.g. "I'll sell this gold to you for $1000", then

[2] Purchasing the gold one was exchanging his old gold for with that payment due.

For example, if one intended to exchange one's 10g gold necklace for an 8g one of higher quality exchanging it directly would be prohibited. However, suppose the 8g necklace cost $1500, one could agree to sell one's 10g necklace for this same amount of $1500 to the person with whom one is exchanging. Then, one can purchase the 8g necklace and simply write-off the money owed by the person one is exchanging with. As you can see here, the payment itself is not even a condition and it is therefore a very simple way around the whole issue. [One should note here that a person should not merely make a promisary agreement when it comes to selling the gold in such a way but ensure that an *actual* sale takes place – meaning with proper offer and acceptance]

In the end, it is crucial to learn the fiqh of transactions to avoid falling into the impermissible especially since it is an aspect that affects us on so many levels. Many of the scholars preferred to discuss the sections on transactions before those of marriage and other issues namely because of the widespread indulgence of people in it, at every juncture of life, thus showing how important it is. Insha'Allah, with the sincere intention of following Allah and His Messenger (Allah bless him and grant him peace) in all of one's dealing a person will only see blessings entering his life, and the reward of the next world is something else that the mind cannot imagine.

Wasalam

Salman

Approved by Faraz Rabbani

To buy a plot in Installment

Assalam o Alaikum Mufti Sahab, I want to buy a plot from a plotting scheme i.e. provides installments. The total price of plot is 150,000 Rupees and advance is 15000 then 30 months schedule. There is not penalty charges. But no confirmation of re-pricing. Is is permissible to buy or not? Please give me the answer ASAP… Jazak Allah Khair.

Answer

(Fatwa: 1299/1099=B/1429)

 

If there is no exchange of interest in this transaction then there is no wrong in purchasing it on instalments, but the price should be fixed.

Allah (Subhana Wa Ta'ala) knows Best

Darul Ifta,

Darul Uloom Deoband

Is it allowed to give donations to take admission in college?

Answer

(Fatwa: 1590/1251/B=1431)

If it is indispensable for you to take admission in the college while paying the donation fee is compulsory and the admission is not possible except it, due to compulsion and need it is allowed to take admission by giving donation.

Allah (Subhana Wa Ta'ala) knows Best

Darul Ifta,

Darul Uloom Deoband

zakat is due on rent and not property itself

I live and work in Saudi Arabia. My home in England is rented out and I receive rent from it on a monthly basis. My understanding is that Zakat is due on the rent that I receive not on the value of the property itself. Is this correct?

Answer:



Wa Alaykum Assalam wa Rahmatullah wa Barakatuhu,

Yes, your understanding is correct: zakat is due on your rent (accounted with the rest of your zakatable wealth), not on the value of the property itself.

Faraz Rabbani

About Company medical insurance benefits

My company provides medical benefit for a couple and two children.Comapany pays insurance premium for all of them.Currently company is providing medical benefit of Rs 5000/- for normal medical treatment and Rs 45,000/- for Hospitalization. Please let me know whether I can avail this benefit? Also company is proving higher medical benefit of Rs 5 lakh for hospitalization but we need to pay premium to avail this benefit. Please let me know whether I can avail this benefit?

Answer

(Fatwa: 1509/1435=D/1429)

 

Medical insurance also includes interest and gambling, therefore it is neither allowed to partake in it on one?s choice and pay monthly instalments nor receive its profits. If your company itself provides medical profits as well as pays instalments of the insurance, then it is permissible for you to take the benefit.

Allah (Subhana Wa Ta'ala) knows Best

Darul Ifta,

Darul Uloom Deoband

Taking advance balance - Mobile recharge

Can we take advance balance in mobile which seems to be interest?

Answer

(Fatwa: 319/319/M=1434)

You can take it. It is not interest.

Allah (Subhana Wa Ta'ala) knows Best

Darul Ifta,

Darul Uloom Deoband

Taking properties for lease!

Walaikumussalam 

The business model is not permissible. 

You should not be partner of that business with your friend. 

India

سوال # 21982

براہ کرم، لیز کے بارے میں مسئلہ بتائیں۔ اس طریقے سے کہ دو یاتین سال کے لیے ایک بڑی رقم دے کر مکان یا دوکان لیتے ہیں اور مدت ختم ہونے پر مکان چھوڑ کر اپنی رقم واپس مل جاتی ہے ، کیایہ صورت جائز ہے؟یا کسی بڑی عمارت میں فلیٹ اسی طریقے سے لیتے ہیں ، لیکن عمارت کی دیکھ بھال کے نام سے ما ہانہ کچھ رقم دی جاتی ہے اور دو یا تین سال کی مدت ختم ہونے پر صرف لیز کی رقم واپس مل جاتی ہے ، تو کیا یہ صورت جائزہو سکتی ہے ؟ 

Published on: Jul 19, 2010

جواب # 21982

بسم الله الرحمن الرحيم

فتوی(ل):855=595-5/1431

لیز پر مکان یا دکان لینے کی مذکورہ بالا دونوں شکلیں ناجائز ہیں، کیوں کہ اس میں قرض سے نفع اٹھانا ہے جو شرعاً ناجائز وحرام ہے۔

واللہ تعالیٰ اعلم

دارالافتاء،

دارالعلوم دیوبند

 To take house or shop on the above terms ( leas ) is forbidden(not permitted) because mentioned case is to take benefit from debt which is not allowed or strictly forbidden in Sharia(Islamic law).

Darul Ifta Darululoom-deoband

Bank Job

i want to ask about the job in bank? is it haram because of interest actitivities in bank? Plz give me answer in detail?  someone told me that the job in IT department of bank is not haram because it is not connected to the other activities  plz answer me in detail

Answer

Mufti Taqi Uthmaani Saheb (D.B.) is of the view that a person who is an employee in a commercial bank but his job has nothing to do with any interest transactions, then it will be permissible for him to work in a bank and his salary will be Halaal too e.g. as a security guard, secretary, etc. However, that person who deals with interest transactions, his salary will not be Halaal and it will not be permissible for such a person to work in the bank e.g. teller, manager, etc. Mufti Taqi saheb mentions that the salary will be Halaal for those people because the deposits are greater than the interest accrued on those deposits.

 

The interest money and the other money are mixed together but the interest is usually less than the other money, therefore for this reason their salary will be Halaal. (Imdaadul Fataawaa, Vol. 3, Page 377-378)

 

and Allah Ta'ala Knows Best

 

Mufti Muhammad Ashraf

DARUL IFTA – JAMEAH MAHMOODIYYAH, SPRINGS

 

JOINT PROJECT WITH DARUL IFTA, MADRASAH IN'AAMIYYAH – CAMPERDOWN

Usage of credit card!

I need to know about credit card usage. There is an agreement in case of late fees there is an interest. So it is possible for us to avoid interest. But my question is there is an agreement on interest payment which is haram and the credit card is not the necessity of life now. There are other alternatives of credit card like prepaid card which works same as credit card. People are going for credit card only to enjoy its offers and benefits like airport lounge access for free which can be arrange by paying cash if you do not have the card, so in other word now credit card is not the necessity but to enjoy the luxurious of this world and to save money on different items and airport lounges. Please tell me after go through the above details, is it still halal to use credit card, is still halal to agree to pay interest if you are late means you will pay as you agreed on it?

Answer : 45096Published on: Aug 1, 2013

بسم الله الرحمن الرحيم

(Fatwa: 1256/B-317/TB=9/1434)

The condition of credit card in which interest is levied is unlawful. If there is no interest i.e. it is only to reach free of cost to airport lounge then it shall be like a pass and there will be no harm. And now when the prepaid card is available which works like credit card it is unnecessary to question about the permissibility of the credit card. In case of late fees paying interest is unlawful, though you have agreed on paying interest. Any haram work shall not turn lawful after agreement.

Allah knows Best!

Darul Ifta,

Darul Uloom Deoband

Khaser ki namaz / Musafir / Muqim?

I am in West Indies in jamat. It is a small Island and this Island is whole country approximate area of 110 km. We got the visa for 3 months but we will be moving in the country according to mashwira of local brothers. So are we musafir or muqim?

Answer : 158682Published on: Feb 8, 2018

بسم الله الرحمن الرحيم

(Fatwa: 556/429/SD=5/1439)

 

In the above mentioned case, if your stay is fixed in a particular city or village for fifteen days or more then you will become muqim, but if your stay is not fixed in a city or village for fifteen days for example, you intend to stay some days in some city or some days in some village or in two different cities or in various villages then in such a case you will be musafir. In order to become muqim it is mandatory that you intend to stay in one area whether it is a city or village for fifteen days.

Allah knows Best!

Darul Ifta,

Darul Uloom Deoband

Can we do masah on khuffain for another person who is old and difficult to do by himself?

*دوسرے سے مسح کرانا*

Assalamu Alaikum Warahmatullah

Can we do masah on khuffain for another person who is old and difficult to do by himself?

الجواب وباللہ التوفیق

وعلیکم السلام ورحمت اللہ

Yes it is permissible to take help for doing Masah on Khuffain, Masah will be valid.

اگر کوئی شخص خفین پر خود مسح کرنے کے بجائے دوسرے شخص سے مسح کرالے تو بھی مسح درست ہوجائے گا۔ ولو أمر انساناً حتی مسح علی خفیہ جاز لحصول المقصود وہو إیصال البلۃ۔ (المحیط البرہانی ۱؍۳۴۱) کتاب المسائل 

واللہ اعلم بالصواب

کتبہ عیسی زاہد قاسمی