Second Question & Answer


Dawah & Tabligh, Islamic Politics (Al-Eitidal fi Maratib ul Rijal)

Question 2:

Whose view in your opinion is correct and what is your opinion in these matters?

Answer:

The second question of yours is so meaningless in my opinion, that it does not deserve an answer. Did you ever ponder over the great knowledge of these two great saints, their virtue, righteousness and fear for Allah, their honesty and abstinence, their nearness to Allah, their yeomen service in the cause of Islam? What is there in this humble person of mine that will ever allow me to place myself in their category? What right have I that I may judge between them as to who is right and who is wrong?

July 10, 2011

TO CALL UPON SOMEONE OTHER THAN ALLAAH TA`ALA


DIFFERENCES IN THE UMMAT AND SIRAAT-E- MUSTAQEEM, Fiqh

Amongst this is the one pertinent question as to whether it is permissible to say “Yaa Rasulullaah!” or not? My opinion on the matter is that there are numerous occasions and manners in which one says “Yaa Rasulullaah”, and the ruling for each one differs. For example, one way is when a poet who in his poetical imagination addresses perhaps the mountains, a jungle, or some animal, etc. In this way he is not really talking to the thing he is addressing, his speech to and he does not have this belief that the addressee is listening to him or will answer, this is merely a way of expressing his emotions. If in such circumstances the poet remembers the name of Nabi (sallAllaahu alaihi wasallam) and addresses him, then my opinion is that it will be permissible and correct.

January 8, 2011

Mortgages


Bahishti Zewar, Fiqh, Part 5-Principles of Business

1. You took a loan of R10 from someone and in order for him to trust you, you kept one of your possessions with him informing him that if you do not trust me, keep this item with you. Once I repay you the R10, I will take my item back. This is permissible. This is known as mortgaging or pawning. However, under no circumstances is it permissible to pay any interest as is in vogue among the merchants and bankers whereby they charge an interest for mortgaging. It is harâm to pay or to accept interest.

November 22, 2010

NABI MUSAA AND SHAITAAN


Hazrat Musa (A.S), History & Biography

On the occasion when Nabi Musaa (alayhis salaam) was on his way to Mount Tur to observe I’tikaaf of 40 days, to commune with Allah Ta’ala, and to receive the revelation of the Tauraah, he met an old man sitting on a rock crying profusely. Pitying the old man, Nabi Musaa (alayhis salaam) enquired of the reason for his grief.

The old man replied that he was Shaitaan and he was crying because Allah’s mercy extended on all beings except him. Although he too was Allah’s creature, he is being excluded from Allah’s mercy, hence he was shedding so many tears. Nabi Musaa (alayhis salaam) promised to raise the matter with Allah Ta’ala on Mount Tur.

November 22, 2010

Women Shaking Hands With Male Strangers


Akhlaq & Spirituality, Beliefs & Practices, Contemporary Fatawa, Fiqh

Q 3. Muslim women living in Western countries have to shake hands with male strangers who sometimes visit their offices or schools. Similarly, there are occasions when Muslim men get into a no go situation when they have to shake hands with female strangers. In the event of a refusal to do so, the likelihood of harm coming from them is not that remote. Does the Shari‘ah of Islam permit a handshake in this situation?

A 3. Women shaking hands with male strangers and men shaking hands with female strangers is not permissible under any circumstances. This position is fully supported by clear statements in the noble Ahadith and all jurists concur on this being impermissible.

September 17, 2010

Attending Parties Featuring Prohibited Practices


Akhlaq & Spirituality, Beliefs & Practices, Contemporary Fatawa, Fiqh

Q 2. Not uncommon lately, are general gatherings in Western countries where Muslims are also invited. Such gatherings are mixed where liquor is also offered and consumed. If Muslims elect not to attend such functions, they are, on the one hand, alienated from the whole society while, on the other, they remain deprived of benefits that accrue from socialization. Is it permissible for Muslims to attend these gatherings under such circumstances?

A. Participation of Muslims in gatherings which constitute of indulging in drinking, eating of pork and the dancing and singing of women and men is not permissible, specially when there is no other general compulsion except the desire to be socially recognized. It is not proper for Muslims to bow down before such avenues of sin. The challenges to what Islam forbids being experienced by you give you all the more occasion to stay firm on your Faith. And should the Muslims living in non-Muslims countries and they are not that few could get to agree on not participating in such functions, chances are that non-Muslims themselves would be left with no reasonable option but to weed out such disagreeable practices from their functions.

September 15, 2010

Divorce prior to the bride’s departure from her parent’s home


Bahishti Zewar, Fiqh, Part 4-Nikah (Marriage) in Islam

Before the bride could even go to her husband’s home, he divorced her. Alternatively, she went to her husband’s home but they did not meet in privacy or seclusion which could be considered to be valid in the Sharî‘ah. This privacy or seclusion was explained in the chapter on mahr. Before they could meet in privacy and seclusion, the husband divorced her. In such circumstances, talâqul bâ’in will take place irrespective of whether the divorce was uttered in clear words or in vague terms. When such a woman is divorced, talâqul bâ’in will take place and she does not have to complete any ‘iddah. Immediately after being divorced, she can marry another person. Furthermore, after issuing one divorce to such a woman, the man does not have the right or choice of giving a second or third divorce. If he does so, it will not apply. However, if in the first time, he says: “I give you two divorces, or, three divorces”, two or three divorces will take place. If he says: “I divorce you, divorce you, divorce you”, even then one divorce will take place with regard to such a woman.

July 17, 2010

Items sold by measurement or counting


Economics, Part 5-Principles of Business

1. The following rules apply to items that are not sold by weight, but sold either by measurement or counting. If a particular type of item is exchanged for the same type of item, e.g. guavas are exchanged for guavas, or oranges are exchanged for oranges, or a fabric is exchanged for similar fabric, then in all these cases it is not  a prerequisite for both the items to be equal. It is permissible to have some difference. However, it is wâjib for the transaction to be executed there and then.

June 7, 2010

Recitation (of the Holy QURAAN) in SALAAH


Hadith & Seerah, The Teachings of the Holy Prophet, The Ways of the Prophet (SAWS)

The Prophet (Sallallahu Alaihi Wa Sallam) used to recite Surah al – Fatihah which was followed by another surah. In Fajr Salaah he would prolong the recitation as long as it would take to recite 6O to 1OO ayat. Some time he would recite surah al-Qaf (L) and sometimes al-Room (XXX) and sometimes he would shorten the recitation. During travel he would recite surah asSajdah (XXXII) in the first rakah and surah ad-Dahr (LXXVI) in the second rakah of Fajr Salaah (morning Salaah). In the Friday Salaah – Jum’ah Salaah he would recite surah al – Mu’minun (XXIII) and sometimes surah – al-Aala (LXXVII) or surah al – Ghashia (LXXX VIII).

May 12, 2010

Zakah On Agricultural Produce


Contemporary Fatawa, Fiqh

Q. “There is no need to pay zakah on salary unless there is a saving left for a period of one year, whereas 10% of the farm produce is payable based on the current value of the produce irrespective of whether produce is sold or not. The Zakah in such circumstances is paid upfront whereas the salary earner has the liberty of choosing how to use his earnings without having to deduct a certain portion first for zakah. It means that if he chooses to spend all his earning then there is no need to pay zakah. Would it not be a dis-incentive to the farmer as compared with the salary earner? Perhaps you can clarify this further”.
(Ibid)

May 7, 2010