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Abu-Huraira (ra) forbidding his daughter from wearing Gold?

19 Mar

Question

 

Assalamu alaikum.Ibn Sireen Allah’s mercy on him qoutes Abu Huraira Allah be pleased with him, saying he did not allow his daughter to use gold ornaments saying he fears Hell Fire.Ibn Hazam Allah’s mercy on him says this report is Saheeh.He also qoutes another incident where Abu Huraira’s daughter Allah be pleased with them says she was not allowed to use gold as it will lead to Hell fire.Now why should there be fear of Hell Fire as all that has to be done is give Zakaath.So could you kindly clarify this issue as what is the exact incident or is there anything wrong or missing in the qouting I read from a book. Jazakhallahum Khair

Answer

 

 

 

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad  is His slave and Messenger.

The chain of narration of the story which you pointed to in the question is authentic and it was reported by Abdur-Razaaq in his “Al-Musannaf” on the authority of Ma’mar, fromAyyoob from Ibn Sireen that Abu Hurayrah used to say to his daughter: “Do not wear gold as I fear for you the heat of the flames (of fire).”

This was from Abu Hurayrah  as a way of being more pious and ascetic and that he feared about his daughter that if she was too keen on doing (wearing) what is permissible, she would exceed this to do (wear) what is not permissible, or rather that he feared for her that she would not pay its Zakaah.

However, this was the view and choice of Abu Hurayrah  but the majority of the Companions  disagreed with him on this point, as they adorned their wives and daughters with gold and they did not see any problem in this, and the opinion of the majority of the Companions  is the correct opinion.

Allaah Knows best.

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Is Organ Donation Halal?

10 Mar

Ruling on organ donation

 
In Islam is it allowed to donate your organs to people that need it, when the die?. 

 
Praise be to Allaah. 

In the answer to question no. 49711 we stated that the (scholarly) view that it is permissible to donate organs is most likely to be the correct view, so long as the donation will not lead to the death of the donor. 

Here we will quote resolutions of the Islamic Fiqh Council of the Organization of the Islamic Conference, which support the fatwa mentioned above. These resolutions were issued after lengthy discussions among a number of fuqaha’, doctors and specialists. We will quote them here in full because of the medical and shar’i information they contain. 

In statement no. 26 concerning one person benefiting from the body parts of another, living or dead, it says: 

The Islamic Fiqh Council which convened in the fourth conference in Jeddah in the Kingdom of Saudi Arabia from 18-23 Safar 1408 AH/6-11 February 1988 CE, after studying fiqhi and medical research submitted to the Council concerning the issue of one person benefiting from the body parts of another, living or dead, has determined the following: 

In the light of the discussions that highlighted the fact that this issue is something that come about as the result of by scientific and medical advances, with clear positive results that in many cases are accompanied by psychological and social harm if it is practised without shar’i guidelines and controls that protect human dignity and also seek to achieve the aims of sharee’ah which tries to achieve all that is good and in the best interests of individuals and societies and promotes cooperation, compassion and selflessness, 

And after highlighting the main points of this topic whereby it may be discussed and categorized, the following was determined: 

With regard to definition:  

Firstly: What is meant here by ‘organ’ is any part of a person, be it tissues, cells, blood and so on, such as the cornea, whether it is still attached or has been separated. 

Secondly: The use or benefit that is under discussion is a benefit that is dictated by necessity in order to keep the beneficiary alive or to keep some essential or basic function of his body working, such as his sight and so on, provided that the beneficiary is one whose life is protected by sharee’ah. 

Thirdly: These kinds of benefit or use are divided into three categories:  

(i)                Transplant of organ from a living person

(ii)              Transplant of organ from a dead person

(iii)            Transplant from a foetus 

(i) The first category, which is transplant of an organ from a living person, includes the following: 

–         Transplant of an organ from one place in the body to another place in the same body, such as transplanting skin, cartilage, bone, veins, blood and so on.

–         Transplant of an organ from the body of a living person to the body of another person.

Organs in this case may be divided into those on which life depends and those on which life does not depend. With regard to those on which life depends, they may singular organs, of which there is only one in the body, or there may be more than one. The former includes organs such as the heart and liver, and the latter includes organs such as the kidneys and lungs.

As for those on which life does not depend, there are some that control basic functions in the body and some that do not. There are some that are renewed automatically, such as blood, and some that are not; there are some that have an effect on offspring and on the genetic makeup and personality of the individual, such as testicles, ovaries and cells of the nervous system, and some that do not have any such effect. 

(ii)  Transplant of an organ from a dead person 

It may be noted that death falls into two categories: 

1-    Brain death in which all bodily functions cease completely and cannot be brought back medically.

2-    Where the heart and breathing cease completely and cannot be brought back medically. 

Both of these categories were discussed in the resolution passed by the Council in its third session. 

(iii) Transplant from a foetus. Use or benefits in this case fall into three categories: 

1-    Where the foetus is aborted spontaneously (miscarriage)

2-    Where the foetus is aborted deliberately by medical or criminal means

3-    Where fertilization is done outside the uterus. 

With regard to shar’i rulings: 

-1-

It is permissible to transplant an organ from one place in a person’s body to another place in the same body, but attention must be paid to ensuring that the expected benefits outweigh any possible harm; that is subject to the condition that this is done to replace a lost organ or body part, or to restore its regular shape or function, or to correct a fault or remove a deformity that is causing the person psychological or physical harm. 

-2-

It is permissible to transplant an organ from the body of one person to another if it is an organ that renews itself automatically, such as blood and skin. But attention must be paid to the condition that the donor be fully qualified and fulfil the shar’i conditions. 

-3-

It is permissible to make use of organs that have been taken from the body of another person due to sickness, such as taking the cornea from the eye of a person whose eye has been removed due to sickness. 

-4-

It is haraam to transplant an organ on which life depends, such as transplanting the heart from a living person to another person. 

-5-

It is haraam to transplant an organ from a living person when its removal may cause an essential function to cease, even though his life does not depend on it, such as taking the corneas of both eyes. But if he will still have partial function after removing it, then the matter is subject to further discussion as we shall see below in section 8. 

-6-

It is permissible to transplant an organ from a dead person to a living person whose life or basic essential functions depend on that organ, subject to the condition that permission be given by the deceased before his death, or by his heirs after his death, or by the authorities in charge of the Muslims if the identity of the deceased is unknown or he has no heirs. 

-7-

It should be noted that the agreement on the permissibility of organ transplants explained above is subject to the condition that this is not done by selling the organs, because it is not permissible to subject human organs to sale under any circumstances. 

As for the beneficiary spending money in order to obtain the required organ where necessary or offering compensation or honouring the donor, this is subject to ijtihaad and further discussion. 

-8-

All cases having to do with this topic are subject to further research and discussion, and they should be studied and discussed in a future session in the light of medical data and shar’i rulings. And Allaah knows best. 

Quoted from Resolutions of the Islamic Fiqh Council. 

For more information please see the answer to question no. 2159 

And Allaah knows best.

Wife taking Husband`s surname

18 Feb

Why a woman should not take her husband?s surname? Is it jaiz to get husband?s surname.

In Islam what are the basic rules & regulation for muslim women to adopt from her father Or her husband. Why a woman should not take her husband?s surname? It is the commen practice specially in Pakistan that Father or Husband try to implement his name with his family womens? Please inform in brief .Please remember in pray.

Answer 11487

 

  
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While the normal practice in Islam is that a person mentioned their name as “so and so” the son of “so and so” from “so and so” family, clan or area. In today’s society, the mention of the Fathers name has been left out, thus a person is addressed by his/her forename and surname, the surname generally being the name of the family or area. It is taken to be normal that before marriage a female takes the surname of her father and after marriage that of her husband. Thus, it will be perfectly permissible for a woman to take her husbands surname, especially as there are many other factors demanding it, viz.

1. Certain countries don’t regard the children as legitimate if the parents don’t have corresponding surnames

2. It is law in certain countries that in order for a couple to be legally registered as married, the wife has to adopt her husbands surname in all legal documents.

3. In order to prove the man travelling with you for Haj or Umra to be your husband and Wali, the Saudi authorities sometimes demand that the surname on both passports tally.

4. In our society, the women who don’t take the surnames of their husbands are those who want to show themselves as liberated, equal to and liberated from their husbands. Thus by not adopting the husbands surname, it could be misconstrued that she is one of them.

Under these circumstances, it would be preferred for the woman to take the surname of her husband. If both her father and husband insist on her taking their surname than obedience to the husband would be given priority, otherwise a possible solution could be to take the fathers name or surname as a middle name and keep the husbands surname as her surname.

and Allah Ta’ala Knows Best

Mufti Ebrahim Desai

Wearing bright colours/Cleaning with alcohol

12 Feb

1.) Can a woman wear red/bright colors if they are broken up (i.e. as flowers/patterns/stripes)? 2.) Can Muslims use cleaning solutions if there haram ingredients in them?

1.) Can a woman wear a skirt with medium to large sized red flowers on them; can a woman wear red/bright colors if they are broken up (i.e. as flowers/patterns/stripes)? 2.) Can Muslims use cleaning solutions (i.e. detergents, sprays, dishwashing fluids, vinigars, window/car cleaners, wipes/tissues, etc.) even if there are animal products, alcohol and other haram ingredients in them if they are only used to clean surfaces/clothes/dishes/etc. and NOT used on the body/taken orally? 3.) I have a dry cleaning product, Dryel. I manufacturer told me it had no animal/alcohol products in it. But it does contain a fragrance which MAY contain alcohol in it. Can I still use the product because it is just going to be used on clothing? The products will go through ONLY ONE drying cycle. Can I use this product to dryclean my clothing even if it contains haram ingredients?

Answer 12485

August 31, 2004

  
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1. A woman can wear bright-coloured clothing however these should not be worn in front of strangers. 

2.Cleaning solutions containing alcohol could be used as the alcohol in these is not synthetic. Products containing animal products cannot be used as instead of cleaning the item, they would render it impure. 

3. If the fragrance contains a synthetic alcohol, then it would be permissible to use it. 

and Allah Ta’ala Knows Best 

Ml. Husain Kadodia 
STUDENT: Darul Ifta 

CHECKED & APPROVED: Mufti Ebrahim Desai 

Reciting Qur’an on Menses

8 Feb

*Women CAN recite Qur’an during their menses.*

1) I know that women on their menses cannot recite any of the ayats of the Quran. When I am not on my period I recite the 4 Quls and Ayatul Kursi before I go to sleep for protection

1) I know that women on their menses cannot recite any of the ayats of the Quran. When I am not on my period I recite the 4 Quls and Ayatul Kursi before I go to sleep for protection. I was wondering is there something else I can recite like a dua as a substitute when I am on my period for protection from jinn, shaytan and evil of mankind? Can you please let me know of this dua and answer my question by writing it down for me? Also I am not sure but can I still verbally recite the 99 beautiful names of Allah when I?m menstruating? 2) The other thing I wanted to ask was regarding a dream. I don?t know if there is any significance but on numerous occasions I have seen and looked in a mirror in my dreams, is there a meaning?

Answer 13316

November 26, 2004

  
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1. The recitation of the four Quls and Aayaatul Kursi is sufficient. You may also recite the 99 names of Allah during menses.

2. Ponder upon the gifts and bounties of Allah you experience, your eyes, mouth, etc. and thank Allah abundantly.

and Allah Ta’ala Knows Best

Mufti Ebrahim Desai 

Parent & Children Sleeping Arrangements

8 Feb

Q&A: Seperating of children in their beds?

The following is a translation from an Arabic Q&A:

Question: Please explain the hukm regarding separation of children in their beds. At what age is separation an obligation upon the parents? Also can a parent sleep in the same bed as their child?

Answer:

1- With regards to separating children in their beds, it is clear that the separation which is obligatory is when they reach the age of 7 and not since their birth. This is due to the hadith reported by Daarqutni and al-Hakim from the Messenger (saw) who said: “When your children reach the age of 7 then separate their beds and when they reach 10 beat them if they do not pray their salah.’ This is also due to what has been narrated by al-Bazzar on the authority of Abi Rafi’ with the following wording: ‘We found in a sheet near the Messenger of Allah (saw) when he died on which the following was written: Separate the beds of the slave boys and girls and brothers and sisters of 7 years of age.’ The two hadiths are texts on the separation of children when they reach the age of 7. As for the hadith reported by Ahmad, Abu Dawud: ‘Order your children to pray at the age of 7 and beat them when they are 10 (if they do not pray) and separate their beds.’This does not specify the age at which the separation should take place. So it is interpreted according to the two hadiths which specify the time of separation which is the age of 7.

Therefore, it is obligatory on the parents to separate the beds when their children reach the age of 7 but before that age it is not obligatory.

2- As regards separation of the beds between the parents and their children. It is clear that separation between parents and children is not obligatory due to the hadith reported by Abu Dawud in which the Messenger (saw) said: ‘No man should reach /come to sleep with a man, nor woman with a woman except with a child or a parent.’ This hadith is explicit in its prohibition of a man sleeping with another man in the same bed and a woman sleeping with another woman in the same bed. Thus, it becomes clear that the father and the mother sleeping with their children is not haraam or makrooh but rather there is nothing wrong with this. So it is allowed for a man to sleep with his children whether they are mature or not and the woman can sleep with her children whether the children are mature or not according to what has been mentioned in this hadith. Not to mention the fact that the hadiths which require the parents to separate between their children have stipulated that it be between children, brothers and sisters: ‘when your children reach the age of 7 then separate their beds’ , ‘separate the beds of the slave boys and girls and brothers and sisters of 7 years of age’, ‘separate them in their beds,’. All of these texts are specific to children, brothers and sisters and do not include parents whether by the pronounced (mantuq), implied (mafhum), explicit (sareeh) or indicated (dalalah) meaning. So the hadiths will be restricted to what they have indicated.

Sibling Sleeping Arrangements

8 Feb

Can a man sleep in the same room as his sister?

Is it permissible to sleep in the same room as my sister, each of us in a separate bed and facing one another during the fast so that we can see one another?.

Praise be to Allaah. There is nothing wrong with a man sleeping in the same room as his sister, each in his or her own bed, so long as nothing can be see of their ‘awrahs. It makes no difference whether they are fasting or not.

In the case of her brother or other mahrams, the woman’s ‘awrah is all of her body except that which is normally visible such as the neck, head, hands, feet and calves. It says in Kashshaaf al-Qinaa’ (5/11): A man may also see the face, neck, hand, foot, head and calf of his mahram. Al-Qaadi said of this report: It is permissible (to see) what normally appears such as the head and hand up to the elbow. End quote.

His ‘awrah with regard to her is the area between the navel and the knee.

It says in Kashshaaf al-Qinaa’ (5/15): In the case of a woman, she may see what is above a man’s navel and what is below his knees, because the Prophet (peace and blessings of Allaah be upon him) said to Faatimah bint Qays: “Observe your ‘iddah in the house of Ibn Umm Maktoom, for he is a blind man and when you may take off your garment he will not see you.” And ‘Aa’ishah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) screened me with his cloak whilst I was watching the Ethiopians playing in the mosque. Agreed upon. When the Prophet (peace and blessings of Allaah be upon him) finished the Eid khutbah, he went over to the women, accompanied by Bilaal, and he reminded them and told them to give charity. If women were forbidden to look at men, then hijab would be obligatory for men as it is obligatory for women, so that they would not look at them. End quote.

But both of them must take precautions when going to sleep, by wearing something that will cover their ‘awrahs and prevent them from becoming uncovered. Because sleeping is a time when the ‘awrah is likely to be uncovered and desire may be provoked, Islam enjoined separating children in their beds, as Abu Dawood (418) narrated from ‘Amr ibn Shu’ayb, from his father, that his grandfather said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Teach your children to pray when they are seven years old and smack them if they do not do it when they are ten, and separate them in their beds.” Al-Daaraqutni and al-Haakim narrated from Sabrah ibn Ma’bad that the Prophet (peace and blessings of Allaah be upon him) said: “When your children reach the age of seven years, separate their beds and when they reach the age of ten, smack them if they do not pray.” This hadeeth was classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 418.

The scholars explained separating them in their beds as meaning two things:

1 – Separating their beds, which is the apparent meaning of the second hadeeth.

2 – Not letting them sleep naked in one bed, but if they sleep in their clothes without touching one another, that is permissible so long as there is no risk of fitnah.

Zakariya al-Ansaari (may Allaah have mercy on him) said: Separating them in their beds means two things: giving them each a separate bed, or letting them sleep in one bed, but apart from each other and not touching one another. The latter should be sufficient because there is no evidence to suggest that the hadeeth should be interpreted in the first way only. Al-Zarkashi said: it is to be understood according to the apparent meaning, which is correct because of the following hadeeth: “Separate their beds” and it is supported by the meaning which is the fear of something haraam. End quote from Ansa al-Mataalib (3/113)

It says in Kashshaaf al-Qinaa’ (5/18): When the siblings reach the age of ten years, whether they are male or female, or both male and female, their guardian should separate them in their beds and give each one of them a bed of his or her own, because the Prophet (peace and blessings of Allaah be upon him) said: “And separate them in their beds” i.e., as they used to sleep naked, as it says in al-Mustaw’ab and al-Ri’aayah. End quote.

Ibn Muflih (may Allaah have mercy on him) said: A boy who reaches the age of ten should be prevented from sleeping naked with his sister or any other mahram. This was mentioned in al-Mustaw’ab and al-Ri’aayah.  This – and Allaah knows best – was narrated from Ahmad and was the view favoured by Abu Bakr. It was also stated and favoured by most of our companions that children must be separated when they are seven years old or more, and that (a child of that age) has an ‘awrah which he must guard. This issue is well known and is mentioned in Kitaab al-Janaa’iz. End quote from al-Adaab al-Shar’iyyah (3/538).

We have mentioned this for a reason, lest anyone think that this hadeeth implies that a brother cannot sleep in the same room as his sister, even though avoiding it is better for one who can manage to do so.

And Allaah knows best.

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