He prays and worships Allaah, but he is tempted by women

 

What can be done about one who prays and fasts and worships Allaah a great deal, and fears Him and obeys Him (as much as he can), but he is not able to control his natural impulses or stop himself from forming relationships with women or from committing sin sometimes, even though he tries hard to resist that. He is married with three children, two of whom are girls, and he has a good relationship with his wife.

Praise be to Allaah.
 

 

The most important principle on which a person’s life is
based is his faith in Allaah and the righteous deeds that are enjoined upon
him. This is the only protection against loss in this life. Allaah says
(interpretation of the meaning): 

“By Al‑‘Asr (the time).

2. Verily, man is in loss,

3. Except those who believe (in Islamic Monotheism) and do
righteous good deeds, and recommend one another to the truth, and recommend
one another to patience”

[al-‘Asr 103:1-3] 

This is also the means of attaining a good life in this world
and in the Hereafter. Allaah says (interpretation of the meaning): 

“Whoever works righteousness — whether male or female —
while he (or she) is a true believer (of Islamic Monotheism) verily, to him
We will give a good life (in this world with respect, contentment and lawful
provision), and We shall pay them certainly a reward in proportion to the
best of what they used to do (i.e. Paradise in the Hereafter)”

[al-Nahl 16:97] 

But a person’s worship of his Lord should not be something
seasonal or occasional, whereby he obeys his Lord at certain times or on
certain occasions, then after that he does whatever he wants or feels like.
Rather his worship should encompass his whole life. Allaah says
(interpretation of the meaning): 

“Say (O Muhammad):
‘Verily, my Salaah (prayer), my sacrifice, my living, and my dying are for
Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists).

He has no partner. And of this I have been commanded, and
I am the first of the Muslims’”

[al-An’aam 6:162-163] 

Because of that the effects of this faith and worship should
appear in the person’s life and in his behaviour. The believer cannot be a
liar. The adulterer cannot be a believer at the moment when he is committing
adultery. True faith prevents that, and true prayer keeps a person from
committing immoral actions. Allaah says (interpretation of the meaning): 

“Recite (O Muhammad) what
has been revealed to you of the Book (the Qur’aan), and perform As‑Salaah
(Iqaamt‑as‑Salaah). Verily, As‑Salaah (the prayer) prevents from Al‑Fahsha’
(i.e. great sins of every kind, unlawful sexual intercourse) and Al‑Munkar
(i.e. disbelief, polytheism, and every kind of evil wicked deed) and the
remembering (praising) of (you by) Allaah (in front of the angels) is
greater indeed [than your remembering (praising) of Allaah in prayers]. And
Allaah knows what you do”

[al-‘Ankaboot 29:45] 

I invite you to join us in a moment of honesty. Let us study
together the hadeeth reported by Abu Umaamah (may Allaah be pleased with
him), who said that a young man came to the Prophet (peace and
blessings of Allaah be upon him) and said: “O Messenger of Allaah, give me
permission to commit zina.”

 The people turned to him to rebuke him, telling him to be
quiet. But the Messenger of Allaah (peace and blessings of Allaah be
upon him) said: “Leave him alone.” Then he came closer to him and told him
to sit down. He said: “Would you like that for your mother?” He said: “No,
by Allaah, may Allaah make me your ransom.” He said: “No, and the people do
not like it for their mothers either.” Then he said: “Would you like it for
your daughter?” He said: “No, by Allaah, may Allaah make me your ransom.” He
said: “No, and the people do not like it for their daughters either.” He
said: Would you like it for your sister?” He said: “No, by Allaah, may
Allaah make me your ransom.” He said: “No, and the people do not like it for
their sisters either.” He said: “Would you like it for your paternal aunt?”
He said: “No, by Allaah, may Allaah make me your ransom.” He said: “No, and
the people do not like it for their paternal aunts either.” He said: “Would
you like it for your maternal aunt?” He said: “No, by Allaah, may Allaah
make me your ransom.” He said: “No, and the people do not like it for their
maternal aunts either.”  

Then he placed his hand
on him and said: “O Allaah, forgive his sins and cleanse his heart, and
protect his chastity.” And after that the young man never thought of any
such thing again. 

Musnad Ahmad, 21705; al-Albaani
classed its isnaad as saheeh in al-Saheehah, 370. 

I ask you during this
moment of honesty before Allaah: would you want that for your daughters, or
for your wife? Then you should not want it for someone else’s daughter or
wife… 

Do not say that the sin that you have committed did not reach
the level of zina, for the question still remains: Would you want that for
your womenfolk and family members? You know that whoever approaches the
limit will soon transgress it, as the Prophet (peace and blessings of
Allaah be upon him) said. 

If you are young, then there are other people who are also
young. If you are a man then there are other men among the people. 

If you think that you have any sense of gheerah (protective
jealousy) for your honour and that others do not have any sense of
protective jealousy, then you are mistaken and delusional and if we assume
that you are correct and that is not the case, then what about the
protective jealousy of Allaah concerning His sacred limits? At the time of
the Messenger of Allaah (peace and blessings of Allaah be upon him)
there was an eclipse of the sun, and the Messenger of Allaah (peace and
blessings of Allaah be upon him) led the people in prayer. He stood (in
prayer) for a long time… then he moved away when the eclipse was over and
addressed the people. He praised Allaah, then he said: “O ummah of Muhammad,
there is none more jealous than Allaah when His male or female slave commits
zina. O ummah of Muhammad, by Allaah, if you knew what I know you would
laugh little and weep much.” Al-Bukhaari, 1044; Muslim, 901. 

Do you not praise Allaah for your wife with whom you are
living a good life? Are you not afraid?  

Don’t you realize now
that you have not been fearing Allaah, and have not even tried to? 

Allaah has set the limits of what is permissible for you:
your wife and those whom your right hands possess – i.e., slaves, for those
who had slaves. Allaah says (interpretation of the meaning): 

“And those who guard their chastity (i.e. private parts,
from illegal sexual acts)

6. Except from their wives or (the slaves) that their
right hands possess,
for then, they are free from blame;

7. But whoever seeks
beyond that, then those are the transgressors”

[al-Mu’minoon 23:5-7] 

What more do you want than that? Then you will be questioned
about what you did. 

Have you lowered your gaze as Allaah commands? 

Have you avoided being alone with women or entering upon
them, as the Prophet (peace and blessings of Allaah be upon him)
commanded? 

Have you protected yourself against shaking hands with women,
or touching a woman who is not permissible for you, as the Prophet
(peace and blessings of Allaah be upon him) commanded? 

Don’t you realize now that you have not been fearing Allaah,
and have not even tried to? 

If you do what Allaah and His Messenger have commanded, and
avoided being tempted by women then the pure and permissible relationship
with your wife is sufficient for you.  

If you need to, then Allaah has permitted you to marry women
of your choice, two or three or four. If you cannot afford to do that, then
you have to fast, and it will be a shield for you.

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Why will there be more women in Hell than men?

 

Why are there more women in hell than men?

Praise be to Allaah.
 

 

It was narrated from the Prophet (peace and blessings of
Allaah be upon him) that women will form the majority of the people of Hell.
It was narrated from ‘Imraan ibn Husayn that the Prophet (peace and
blessings of Allaah be upon him) said: “I looked into Paradise and I saw
that the majority of its people were the poor. And I looked into Hell and I
saw that the majority of its people are women.”

(Narrated by al-Bukhaari, 3241; Muslim, 2737) 

With regard to the reason for that, the Prophet (peace
and blessings of Allaah be upon him) was asked about it and he explained the
reason. 

It was narrated that ‘Abd-Allaah ibn ‘Abbaas said: The
Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“I was shown Hell and I have never seen anything more terrifying than it.
And I saw that the majority of its people are women.” They said, “Why, O
Messenger of Allaah?” He said, “Because of their ingratitude (kufr).” It was
said, “Are they ungrateful to Allaah?” He said, “They are ungrateful to
their companions (husbands) and ungrateful for good treatment. If you are
kind to one of them for a lifetime then she sees one (undesirable) thing in
you, she will say, ‘I have never had anything good from you.’” (Narrated by
al-Bukhaari, 1052) 

It was narrated that Abu Sa’eed al-Khudri said:  

“The Messenger of Allaah (peace and blessings of Allaah
be upon him) went out to the Musalla on the day of Eid al-Adha or Eid
al-Fitr. He passed by the women and said, ‘O women! Give charity, for I have
seen that you form the majority of the people of Hell.’ They asked, ‘Why is
that, O Messenger of Allaah?’  He replied, ‘You curse frequently and are
ungrateful to your husbands. I have not seen anyone more deficient in
intelligence and religious commitment than you. A cautious sensible man
could be led astray by some of you.’ The women asked, ‘O Messenger of
Allaah, what is deficient in our intelligence and religious commitment?’ He
said, ‘Is not the testimony of two women equal to the testimony of one man?’
They said, ‘Yes.’ He said, ‘This is the deficiency in her intelligence. Is
it not true that a woman can neither pray nor fast during her menses?’ The
women said, ‘Yes.’ He said, ‘This is the deficiency in her religious
commitment.’” 

(Narrated by al-Bukhaari, 304) 

It was narrated that Jaabir ibn ‘Abd-Allaah said: “I attended
Eid prayers with the Messenger of Allaah (peace and blessings of Allaah
be upon him). He started with the prayer before the khutbah, with no adhaan
or iqaamah. Then he stood up, leaning on Bilaal, speaking of fear of Allaah
(taqwa) and urging us to obey Him. He preached to the people and reminded
them. Then he went over to the women and preached to them and reminded them.
Then he said, ‘Give in charity, for you are the majority of the fuel of
Hell. A woman with dark cheeks stood up in the midst of the women and said,
‘Why is that, O Messenger of Allaah?’ He said, ‘Because you complain too
much and are ungrateful to your husbands.’ Then they started to give their
jewellery in charity, throwing their earrings and rings into Bilaal’s
cloak.”

(Narrated by Muslim, 885) 

Our believing sisters who learn of this hadeeth should behave
like those Sahaabiyaat who, when they learned of this, did good deeds which
would be the means, by Allaah’s leave, of keeping them far away from being
included in that majority of the inhabitants of Hell. 

So our advice to the sisters is to strive to adhere to the
rituals and obligatory duties of Islam, especially prayer, and to keep away
from that which Allaah has forbidden, especially shirk in its many forms
which are widespread among women, such as seeking one's needs from someone
other than Allaah, going to practitioners of witchcraft and fortune-tellers,
etc.

 We ask Allaah to keep us and all our brothers and sisters
far away from the Fire and the words and deeds that bring one close to it.

Important note to learn and online quran recitation

 

The Messenger of Allah, peace and blessings be upon him, said, "Knowledge is only through study." While some knowledge can be gained from reading quran online or casually listening to lectures, and listen quran online through the best means to gain knowledge is through finding a qualified teacher and then setting up a systematic program to read quran online. Picking up a book or reading an article and trying to figure things out on our own is no substitute for learning from someone who has a direct link to our living tradition find more Islamic articles and quranic knowledge through learning quran blog and plz do spread the true knowledge as much as you and Allah knows best. Collection of online of the top holy quran reciter with English and Urdu translation

 

He wants to work some days of the week and spend the rest in worship

 

I know a Brother in Islaam, who left his haraam job, after realsing the haraam nature of it - Alhamdhu Lillah.


He is now looking for a job that is just sufficient to feed and clothe his family. He is keen to work only as many days to earn that income. The rest of the week he wants to spend in the mosque reading Qu'raan and praying etc..


Is his behaviour permissible? Does Islaam not say that the daytime is for seeking sustenance and the night for prayers.? Is it not better for him to seek a good job so that the extra money can be given as zakat to the poor? Doesn't his family have rights over him with regard to time.

Praise be to
Allaah.

The
Muslim who is able to earn a living must strive to earn that which will
keep him and those under his guardianship, such as his wife and children,
from having to beg, and to earn what he needs to spend on their maintenance.
If he manages to do that, then if he spends the rest of his time, whether
during the night or the day, in worshipping Allaah by praying, fasting,
reading Qur’aan, that is better. There is no specific time for worship
in general, but yes, praying qiyaam at night is better than praying
during the day. This does not mean that there is no reward for praying
naafil prayers during the day. He should start by doing that which is
obligatory, whether the obligation is towards Allaah or towards His
creation, then he can use the rest of his time for doing that which
is mustahabb, and if he indulges in some permissible activities for
the purpose of relaxation and recreation, that is OK. 

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Conditions for deeds to be acceptable to Allaah

 

When a Muslim does an action, what conditions make it acceptable and therefore rewarded by Allah.  Is it simply that you intended to follow the Qur'an and Sunnah, and therefore you will be rewarded even though you may have been wrong in your action.  Or is it that you must have the intention, but you also need to follow the correct Sunnah as well.

Praise be to Allaah.

For acts of worship to be
acceptable to Allaah and for a person to be rewarded for them, there are two
conditions which must be met: 

The first condition: it
should be devoted to Allaah Alone. Allaah says (interpretation of the
meaning): 

“And they were commanded
not, but that they should worship Allaah, and worship none but Him Alone
(abstaining from ascribing partners to Him)”

[al-Bayyinah 98:5] 

The meaning of worshipping
Allaah alone is that the person should intend in all his words and deeds,
both inward and outward, to seek the Face of Allaah (i.e., His pleasure).
Allaah says (interpretation of the meaning): 

“And who has (in mind)
no favour from anyone to be paid back,

Except to seek the
Countenance of his Lord, the Most High”

[al-Layl 92:19] 

“(Saying): “We feed you
seeking Allaah’s Countenance only. We wish for no reward, nor thanks from
you”

[al-Insaan 76:9] 

“Whosoever desires (by
his deeds) the reward of the Hereafter, We give him increase in his reward,
and whosoever desires the reward of this world (by his deeds), We give him
thereof (what is decreed for him), and he has no portion in the Hereafter”

[al-Shoora 42:20] 

“Whosoever desires the
life of the world and its glitter, to them We shall pay in full (the wages
of) their deeds therein, and they will have no diminution therein.

They are those for whom
there is nothing in the Hereafter but Fire, and vain are the deeds they did
therein. And of no effect is that which they used to do”

[Hood 11:15-16] 

It was narrated that ‘Umar
ibn al-Khattaab (may Allaah be pleased with him) said: “I heard the
Messenger of Allaah (peace and blessings of Allaah be upon him) say:

‘The reward of deeds
depends upon the intentions and every person will get the reward according
to what he has intended. So whoever emigrated for worldly benefits or for a
woman to marry, his emigration was for what he emigrated for.’”

(Narrated by
al-Bukhaari, Bad’ al-Wahy, 1). 

It was narrated
by Muslim from Abu Hurayrah that the Messenger of Allaah (peace and
blessings of Allaah be upon him) said: “Allaah, may He be blessed and
exalted, says: ‘I am so self-sufficient that I am in no need of having an
associate. Thus he who does an action for someone else’s sake as well as
Mine will have that action renounced by Me to him whom he associated with
Me.’” (Narrated by Muslim, al-Zuhd wa’l-Raqaa’iq, 5300) 

The second condition is
that the action should be in accordance with the only way which Allaah has
prescribed for worship, which is by following the Prophet (peace and
blessings of Allaah be upon him)  in the laws that he has brought. It was
narrated that the Prophet (peace and blessings of Allaah be upon him) 
said: “Whoever does any action that is not in accordance with this matter of
ours (i.e., Islam), will have it rejected.” (Narrated by Muslim,
al-Aqdiyyah, 3243). 

Ibn Rajab (may Allaah
have mercy on him) said: “This hadeeth forms one of the most  important
principles of Islam. It is like a scale for weighing up deeds according to
their outward appearance, just as the hadeeth ‘The reward of deeds depends
upon the intentions’ is the means of weighing up the inner nature of deeds.
Just as every action which is not intended for the sake of Allaah brings no
reward to the one who does it, so too every deed which is not in accordance
with the command of Allaah and His Messenger will also be rejected and
thrown back at the one who does it. Everyone who innovates in Islam
something for which Allaah and His Messenger have not granted permission,
that thing is nothing to do with Islam. 

(Jaami’
al-‘Uloom wa’l-Hukam, part 1, p. 176) 

The Prophet
(peace and blessings of Allaah be upon him) enjoined following his
Sunnah and teachings, and made them binding. He (peace and blessings of
Allaah be upon him) said: “You have to follow my Sunnah (way) and the way of
my rightly-guided successors (al-khulafa’ al-raashidoon); bite onto it with
your eyeteeth (i.e., cling firmly to it).” And he warned against bid’ah
(innovation), as he said: “Beware of newly-invented matters, for every
newly-invented matter is a going astray.” (narrated by al-Tirmidhi,
al-‘Ilm, 2600; classed as saheeh by al-Albaani in Saheeh Sunan
al-Tirmidhi, no. 2157) 

Ibn al-Qayyim
said: “Allaah has made devotion of worship to Him alone and following the
Sunnah the means of deeds being accepted; if these conditions are not met,
then deeds are unaccaptable.” 

(al-Rooh,
1/135) 

Allaah says
(interpretation of the meaning): 

“Who has
created death and life that He may test you which of you is best in deed”

[al-Mulk
67:2]

al-Fudayl said: “’best
in deed’ means, most devoted to Allaah alone and most in accordance with the
Sunnah. 

And Allaah is the Source of strength.

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When a Holy Quran Reciter or Learn Quran with proper understanding it helps you in understanding the complexities of the world and its daily life It helps you in making your life simpler to understand and easier to cope with. Recitation of Quran gives your strength and knowledge to deal with different patterns of life. Reading Quran or Recitation of Quran doesn’t even gives you mental peace and calmness but if you recite it with complete understanding of what each verse is saying to you, you would find those verses a complete guideline for you to deal with your daily life problems and confusions. Prophet Muhammad said, so join the true path of knowledge.

Buying illustrated women’s fashion magazines

 

What
is the ruling on buying magazines in which there are pictures of women, in
order to adopt some fashions which are in accordance with our sharee’ah,
and ignoring whatever goes against it?

Praise be to Allaah. 

It
is not permissible for you to buy these magazines in which there are
pictures of different fashions because they contain fitnah (temptation)
and because this serve to propagate these harmful magazines. You should be
content with whatever women in your country wear.

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There are number of issue in the daily life of Muslims, in which Muslims need to improve according to the Quran. Muslims have been practicing the same conventions from long time, without consulting Quran themselves. Unfortunately, many times Muslims ignore the negative side and only see the positive side of what has been written in the Quran.

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She wants to hang up her graduation photo in the room where men sit

 

I'm going to be graduating soon and it's a family tradition for the pictures of the graduands of the family to be put on a wall in our living room at home,InshaAllaah my family intend to come from overseas for my graduation and they'll probably expect me to wear make-up e.t.c and to have a potrait taken which will be added to the wall at home,the thing is,we have male family friends who sometimes sit in the sitting room so they'll see my picture.I've told my mother it's haraam to have pictures in the house,but she doesn't want to know and wether or not I put my potrait on the wall there'll still be pictures everywhere and I won't have the right to remove them.InshaAllaah they won't be able to force me to wear make-up,but my NOT doing a potrait will probably upset them and they might think they've come all the way for nothing as it will seem to them like I'm not making an effort.So InshaAllaah what do you suggest I do?

Praise be to Allaah. 

The most correct view is that making photographic
images comes under the general prohibition of making images of animate
beings. The matter is more serious if the picture is of a woman (and
men look at it) because of the fitnah and evil involved in that. The
fact that people will be angry does not make these haraam things permissible.
The anger of Allaah is that which most deserves to be feared. If Allaah
knows that His slave is sincere, He will be with him. The Prophet
(peace and blessings of Allaah be upon him) said: “Whoever seeks to
earn the pleasure of Allaah even though that makes people angry, Allaah
will be pleased with him and will make the people pleased with him.”

Important note to learn and online quran recitation

 

Doing Quran recitation is the religious duty of every Muslim.  In saheed Sunnah, it is encouraged to do the recitation of Quran in a melodious voice by the holy Quran reciter by making the voice more melodious and interesting. Reading quran online and Making it melodious does not mean that it should be made more in singing tone but once should at least recite and read quranic Arabic in a good tone so that he/she himself feels good while listening to it and others also feel good while listening to it. and plz do spread the true knowledge as much as you and Allah knows best listen quran online of the top online quran reciter with English and Urdu translation

Ruling on stuffing animals and birds

 

Some people have animals and birds stuffed, by putting salt, Dettol, cotton and other materials inside them, then they put them in their living rooms for decoration. What is the ruling of the pure sharee’ah concerning that?

Praise be to Allaah.
 

 

It is not permissible to do such things because it is a waste
of money and because it is a means of becoming attached to that stuffed
animal and thinking that it wards off evil from the house and its occupants,
as some ignorant people think. And it is also a means that leads to people
hanging up pictures of animate beings, following the example of the one who
had the animal stuffed, thinking that it is an image. The Standing Committee
for Research and Issuing Fatwas, under my leadership and with my
participation, issued a fatwa to this effect. And Allaah is the Source of
strength. 

Important note to learn and online quran recitation

 

The Messenger of Allah, peace and blessings be upon him, said, "Knowledge is only through study." While some knowledge can be gained from reading quran online or casually listening to lectures, and listen quran online through the best means to gain knowledge is through finding a qualified teacher and then setting up a systematic program to read quran online. Picking up a book or reading an article and trying to figure things out on our own is no substitute for learning from someone who has a direct link to our living tradition find more Islamic articles and quranic knowledge through learning quran blog and plz do spread the true knowledge as much as you and Allah knows best. Collection of online of the top holy quran reciter with English and Urdu translation

 

He wants to marry a girl with whom he had a relationship

 

I hope you can help me as I am in a deep trouble. I knew some girl who works far from where her family lives. For two years we had a loving relationship, we were meeting and committing Zina (adultery), we agreed to marry because I can not forget her, and she can not forget me either. Since she knew me she became religious and changed a lot. Allah knows how much I love her. Do you advise me to marry her? I am suffering.

Praise be to Allaah.

Firstly: 

Before answering your question, we must remind you that it is
obligatory to repent and regret what you have done with this woman, because
you have fallen into several major sins, the most serious of which is zina
(fornication) which is clearly forbidden in the Qur'aan and Sunnah, and the
scholars are unanimously agreed that it is haraam, and wise people are
unanimously agreed that it is abhorrent and evil. 

Allaah says (interpretation of the meaning): 

“And come not near to unlawful sex. Verily, it is a
Faahishah (i.e. anything that transgresses its limits: a great sin), and an
evil way that leads one to hell unless Allaah forgives him)”

[al-Isra’ 17:32] 

And the Prophet (peace and blessings of Allaah be upon
him) said: “No adulterer is a believer at the time when he is committing
adultery.” Narrated by al-Bukhaari (2475) and Muslim (57).  

There is a severe punishment for zina in al-Barzakh, before
the punishment in the Hereafter. In the famous hadeeth of Samurah ibn Jundub
(may Allaah be pleased with him) about the dream, it says:  

“… then we [i.e., the Prophet (peace and blessings of
Allaah be upon him) and Jibreel and Mikaa’eel] proceeded and came to
something like a tannoor (a kind of oven), in which there were clamouring
voices.” He [the Prophet (peace and blessings of Allaah be upon him)] said:
“We looked into it and there we saw naked men and women. Flames were coming
to them from the bottom of it, and when the flames reached them, they made
uproar. I said to them [i.e., the two angels who were accompanying him],
‘Who are these?’ … They said, ‘We will tell you. As for the naked men and
women in the structure that resembled a tannoor oven, they are the
adulterers and adulteresses.’” 

Narrated by al-Bukhaari (6640). 

Allaah has ordained the hadd punishment for zina. He says
concerning the hadd punishment for an unmarried person (interpretation of
the meaning): 

“The fornicatress and the fornicator, flog each of them
with a hundred stripes. Let not pity withhold you in their case, in a
punishment prescribed by Allaah, if you believe in Allaah and the Last Day.
And let a party of the believers witness their punishment”

[al-Noor 24:2] 

As for the person who has previously been married, the hadd
punishment is execution, In the hadeeth narrated by Imam Muslim in his
Saheeh (3199) it is narrated that the Prophet (peace and blessings
of Allaah be upon him) said: “For a previously-married person with a
previously-married person, [the punishment is] one hundred lashes and
stoning.” 

What we have said to you applies to the woman too, and she
should realize that her sin is even worse, but because, as you say, she has
become righteous, we hope that her repentance is sincere and that Allaah
will forgive her by His grace and kindness. 

Secondly: 

You should note that if you have not both repented from the
sin of zina, then it is not permissible for you to marry her, because Allaah
has forbidden the zaani and zaaniyah to marry unless they both repent.
Allaah says (interpretation of the meaning): 

“The adulterer — fornicator marries not but an adulteress
— fornicatress or a Mushrikah; and the adulteress –fornicatress, none
marries her except an adulterer — fornicater or a Mushrik [and that means
that the man who agrees to marry (have a sexual relation with) a Mushrikah
(female polytheist, pagan or idolatress) or a prostitute, then surely, he is
either an adulterer — fornicator, or a Mushrik (polytheist, pagan or
idolater). And the woman who agrees to marry (have a sexual relation with) a
Mushrik (polytheist, pagan or idolater) or an adulterer — fornicator, then
she is either a prostitute or a Mushrikah (female polytheist, pagan, or
idolatress)]. Such a thing is forbidden to the believers (of Islamic
Monotheism)”

[al-Noor 24:3] 

Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on
him) said: 

This clearly points to the abhorrent nature of zina, and that
is tarnishes the honour of the one who does it in a way that other sins do
not. Allaah tells us that no woman would marry a zaani but a woman who is
also a zaaniyah, who is like him, or a mushrik woman who associates others
with Allaah and does not believe in the Resurrection or in reward and
punishment (in the Hereafter), and who does not adhere to the commands of
Allaah. And similarly, no one would marry a zaaniyah except a zaani or a
mushrik. “Such a thing is forbidden to the believers” means, it is
haraam for them to marry zaanis or zaaniyahs. 

What the verse means is that if a person wants to marry the
man or woman who commits zina and has not repented from that, despite the
fact that Allaah has prohibited that, then he is either not adhering to the
ruling of Allaah and His Messenger, in which case he cannot be anything but
a mushrik, or he is adhering to the ruling of Allaah and His Messenger but
he agrees to this marriage despite knowing that this person has committed
zina, in which case this marriage is also zina, and he is an immoral zaani.
If he truly believed in Allaah, he would not do that. This clearly indicates
that it is haraam to marry a zaaniyah unless she repents, or to marry a
zaani unless he repents, because marriage is the strongest type of
companionship, and Allaah says (interpretation of the meaning): “Assemble
those who did wrong, together with their companions” [al-Saaffaat 37:22].
Allaah has forbidden that because of what it involves of great evil, and
lack of protective jealousy, and attribution of children who are not his to
the husband, and the zaani failing to keep her chaste because he is
distracted elsewhere, any one of which is sufficient reason for the
prohibition. End quote. 

Tafseer al-Sa’di (p. 561). 

The scholars of the Standing Committee were asked: 

A man committed zina with a virgin and wants to marry her. Is
it permissible for him to do that? 

They replied: 

If the matter is as described, each of them must repent to
Allaah and give up this sin, and regret what has happened of immoral
actions, and resolve not to do it again, and do a lot of good deeds, in the
hope that Allaah will accept their repentance and turn their bad deeds into
good. Allaah says (interpretation of the meaning): 

“And those who invoke
not any other ilaah (god) along with Allaah, nor kill such person as Allaah
has forbidden, except for just cause, nor commit illegal sexual intercourse
___ and whoever does this shall receive the punishment.

69. The torment will be
doubled to him on the Day of Resurrection, and he will abide therein in
disgrace;

70. Except those who
repent and believe (in Islamic Monotheism), and do righteous deeds; for
those, Allaah will change their sins into good deeds, and Allaah is
Oft‑Forgiving, Most Merciful

71. And whosoever
repents and does righteous good deeds; then verily, he repents towards
Allaah with true repentance”

[al-Furqaan 25:68-70] 

If he wants to marry her, then he must wait for one menstrual
cycle to establish whether her womb is empty before doing the marriage
contract with her. If it turns out that she is pregnant, then it is not
permissible for him to do the marriage contract with her until after she
gives birth, in accordance with the hadeeth in which the Prophet (peace
and blessings of Allaah be upon him) forbade a man to water the crop of
another with his own water. End quote. 

Fataawa Islamiyyah (3/247). 

So repent to Allaah and set your affairs straight, and do a
lot of good deeds, and after that it will be permissible for you to get
married. We ask Allaah to accept your repentance and to forgive you, by His
grace and mercy. 

See also question no. 85335. 

And Allaah knows best.

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Protecting societies from zina

 

How can four witnesses be brought against the man and woman who commit zina in the present age? 


How can we advise our Muslim youth against this evil action? May Allaah reward you with good.

Praise be to Allaah.

Firstly: 

The scholars have listed the ways of establishing proof of
zina, and there are four ways: 

1-   
Testimony of witnesses

2-   
Admission by the parties
concerned

3-   
Pregnancy of a woman who has no
husband or master

4-   
If the husband engages in
li’aan and the wife refuses to take part in li’aan 

With regard to witnesses to zina, they should be four people
whose testimony is acceptable, and they should state that they have seen the
zina in clear terms, i.e., they should have seen the man’s penis in the
woman’s vagina.  If some of them only testify that they saw them naked, or
they describe certain positions or movements, that is not sufficient to
proof that zina took place. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in
al-Sharh al-Mumti’ (6/157): 

They should describe zina in clear terms, such as saying: “I
saw his penis in her vagina”. There is no alternative to that. If they say:
“We saw him on top of her and they were naked”, that is not acceptable. Even
if they say “We saw him doing with her what a man does with his wife,” that
is not sufficient as testimony. They must say “We bear witness that his
penis was in her vagina.” And this is very difficult, as the man said who
was testified against at the time of ‘Umar: “If you were among the (four)
thighs you would never be able to give this testimony.” Hence Shaykh
al-Islam Ibn Taymiyah mentioned that at his time no case of zina was proven
by means of testimony from the time of the Prophet (peace and blessings
of Allaah be upon him) until the time of Ibn Taymiyah. If no case was proven
from that time until the other, then we do not know of any case that was
proven by testimony up till our own times, because it is very difficult. End
quote. 

This strictness with regard to testimony about zina serves
only to achieve the purpose aimed at by sharee’ah, which is to conceal
people and not spread immorality, and to make societies avoid accusations
against people’s honour and aspersions on their lineages. 

Al-Qurtubi (may Allaah have mercy on him) said in
al-Jaami’ li Ahkaam al-Qur’aan (5/83): 

Allaah has stated that testimony in a case of zina must be
given by four people, so as to make it hard for those who are testifying to
such a thing, and to conceal people. End quote. 

Shaykh ‘Abd al-Rahmaan al-Sa’di said in his Tafseer
(1/563): “Why did they not produce four witnesses?” [al-Noor 24:13],
i.e., why did the accusers not bring witnesses to the things they accused
them of? “four witnesses” i.e., of good character. “Since they
(the slanderers) have not produced witnesses! Then with Allaah they are the
liars” – even if they are certain about that in themselves, they are
liars in Allaah’s judgement, because Allaah has forbidden them to speak of
that without four witnesses. Hence Allaah says: “Then with Allaah they
are the liars”, and He did not say “Then they are the liars”. All of
this points to the grave sanctity of the Muslim’s honour, so it is not
permissible to make accusations against it without establishing testimony.
End quote. 

See also the answers to questions no.
839 and
6926. 

Secondly: 

With regard to protecting our youth and our societies against
this evil, it is essential that there be a concerted effort on the parts of
nations and societies, on various fronts. It is a communal responsibility,
not an individual one. It is not possible to attain the well being of
societies without integrated efforts to adopt the means that will protect
them against zina and its effects. These means include the following: 

1 – Spreading awareness of the seriousness of the sin of
zina, and that it is one of the major sins which common sense and sharee’ah
agree is abhorrent and haraam; explaining that it is the cause of nations’
downfall and that it brings calamities upon this world, and the punishment
of Hell on the Day of Resurrection. 

Imam Ahmad said: After murder, there is nothing worse than
zina. Ghadha’ al-Albaab (2/435). 

Allaah says (interpretation of the meaning): 

“And come not near to unlawful sex. Verily, it is a
Faahishah (i.e. anything that transgresses its limits: a great sin), and an
evil way (that leads one to hell unless Allaah forgives him)”

[al-Isra’ 17:32] 

Shaykh ‘Abd al-Rahmaan al-Sa’di said in his Tafseer
(1/457): 

Allaah describes zina and its evil as “a Faahishah (i.e.
anything that transgresses its limits: a great sin” i.e., a sin that is
abhorrent according to sharee’ah, common sense and sound human nature,
because it is a transgression against the rights of Allaah, the rights of
the woman, the rights of her family, and the rights of her husband, and it
is spreading immorality, confusing lineages and other evils. The phrase “and
an evil way” means it is an evil way for the one who dares to commit
this grave sin. End quote. 

Making the youth aware of the bad effects that result from
the spread of this evil, which threatens the stability of families and
societies, such as the spread of fatal diseases, the prevalence of
illegitimate children, disintegration of the family, children not being
cared for properly and having a bad upbringing, increase in the divorce
rate, spread of crime and so on. These effects are felt by the societies in
which permissiveness in its worst forms is widespread, which could lead to
disintegration of those societies and the downfall of those civilizations. 

3 – Striving to facilitate the shar’i way to have sexual
relationships, which is through halaal marriage, by encouraging marriage and
explaining that sharee’ah encourages it, and that it is the way of the
Messengers, and that the one who gets married has completed half of
religion, and that he will be rewarded for keeping himself and his wife
chaste. 

4 – One of society’s responsibilities in this matter is to
remove the obstacles that cause delays in getting married. So they should
address the poverty that may be an obstacle to marriage, and provide the
material means to young people who do not possess enough to keep themselves
chaste. In his commentary on the verse (interpretation of the meaning):
“And marry those among you who are single (i.e. a man who has no wife and
the woman who has no husband) and (also marry) the Saalihoon (pious, fit and
capable ones) of your (male) slaves and maid‑servants (female slaves). If
they be poor, Allaah will enrich them out of His Bounty. And Allaah is
All‑Sufficient for His creatures’ needs, All‑Knowing (about the state of the
people)” [al-Noor 24:32], al-Qurtubi said: Marry those among you who
have no spouse, for that is the way to achieve chastity. End quote
(12/239). 

In the book al-Amwaal by Abu ‘Ubayd al-Qaasim ibn
Salaam (251) it says that ‘Umar ibn ‘Abd al-‘Azeez wrote to his governor in
Iraq saying: Seek out every unmarried man who has no wealth and if he wants
to get married, then arrange his marriage and give charity to him. 

Ibn Qudaamah (may Allaah have mercy on him) said in
al-Mughni (7/587): 

A man must keep his son chaste if he needs to get married,
and this is the apparent meaning of the view of al-Shaafa’i. End quote. 

5 – The least that societies and parents can do with regard
to this important issue is to stop going to extremes with regard to dowries,
or showing off and indulging in excess with regard to the expenses of
marriage, or trying to acquire wealth from them. 

‘Umar ibn al-Khattaab delivered a speech from the minbar and
said:

“Do not go to extremes with regard to the dowries of women,
for if that were a sign of honour and dignity in this world or a sign of
piety before Allaah, then Muhammad (peace and blessings of Allaah be upon
him) would have done that before you. But he did not give any of his wives,
and none of his daughters were given, more than twelve uqiyah.”

Narrated by Abu Dawood (2106); classed as saheeh by
al-Albaani in Saheeh Abi Dawood. 

Wise people do not disagree on the point that parents’ going
to extremes with regard to their daughters’ dowries is one of the causes of
the spread of corruption and immorality in their societies. 

Will Durant said, speaking of the spread of immorality in
some western societies in some era of history in his book Mabaahij
al-Falsafah (The Pleasures of Philosophy) (127-128): 

There is no dispute that this is to some extent due to the
demands for high dowries made by fathers as the price for their chastity at
a time when marriage was, frankly, a commodity to be bought. End quote. 

6 – One of the most important means by which societies may
ward off the evil of zina is spreading an atmosphere of love between
spouses, and striving towards the happiness of families by means of love,
respect, sincerity, loyalty, rights and duties, for happy families and
loving couples are a means of protecting society from deviation and falling
into immorality in search of illusionary happiness. 

7 – Finally, it is essential to strive to establish a
conservative and religiously-committed environment which is connected to
Allaah, may He be glorified and exalted, in which wanton display and
unveiling are unknown, and in which ‘awrahs are covered, in which alcohol
and music, which are the promoters of zina, are forbidden, because these
things are the fuel for the fire of immorality, so if the society rids
itself of them, it will be safe from that fire. 

You may also benefit from reading the answers to the
following questions on this website: 20161 and
3234. 

Useful books on this subject include al-Tadaabeer
al-Waaqiyah min al-Zina by Fadl Ilaahi. 

And Allaah knows best.

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The reasons for capital punishment in Islam

 

I'd like to know the reasons , justifications and conditions for the enforcement of capital punishment in Islam.

Praise be to Allaah.
 

 

Capital punishment applies in the case of a
person who meets any of the following conditions: 

1 – The apostate. The apostate is one who
disbelieves after being a Muslim, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever changes his religion,
execute him.” Narrated by al-Bukhaari, 6524. 

2 – The married adulterer. The punishment in
this case is to be stoned to death. 

Al-muhsan or the
married person here means one who got married and had intercourse with his wife in the vagina, in a legitimate marriage in which both parties are
free, of sound mind and adults. If a married man or woman commits adultery, then they are to be stoned to death, because the Prophet (peace
and blessings of Allaah be upon him) said: “Learn from me. Allaah has given them a way out. If an unmarried person commits fornication with an
unmarried person, (the punishment is) one hundred lashes and exile for one year. If a married person commits adultery with a married person, (the
punishment is) one hundred lashes and stoning.” (Narrated by Muslim, 1690). 

And al-Bukhaari (2725) and Muslim (1698)
narrated from Abu Hurayrah and Zayd ibn Khaalid al-Juhani (may Allaah be pleased with them) that they said: “Two men from among the Bedouin came
to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, ‘O Messenger of Allaah, I adjure you by Allaah to judge me
according to the Book of Allaah.’ The other disputant – who was smarter – said: ‘Yes, judge between us according to the Book of Allaah and give me
permission to speak first.’  

The Messenger of Allaah (peace and
blessings of Allaah be upon him) said, ‘Speak.’ 

He said, ‘My son was employed by this man,
and he committed adultery with his wife. I was told that the punishment for my son would be stoning, but that he could be ransomed for one hundred
sheep and their offspring. I asked the people of knowledge and they told me that the punishment for my son would be one hundred lashes and exile
for one year, and that this woman would be stoned.’  

The Messenger of Allaah (S) said: ‘By the One
in Whose hand is my soul, I will judge between you according to the Book of Allaah. The offspring and sheep will be returned (i.e., there is no
ransom), and your son is to be given one hundred lashes and exiled for one year. O Unays [who was one of the Sahaabah], go tomorrow to that woman
and if she admits (this crime) then stone her.’ So he went to her the next day and she admitted it, and the Messenger of Allaah (peace and
blessings of Allaah be upon him) issued orders that she be stoned. 

3 – The murderer (one who kills
deliberately). He is to be killed in retaliation (qisaas) unless the victim’s next of kin let him off or agree to accept the diyah (blood money),
because Allaah says (interpretation of the meaning): 

“O you who believe! Al-Qisaas (the Law of Equality in punishment) is prescribed for you in case
of murder: the free for the free, the slave for the slave, and the female for the female. But if the killer is forgiven by the brother (or the
relatives) of the killed against blood money, then adhering to it with fairness and payment of the blood money to the heir should be made in
fairness. This is an alleviation and a mercy from your Lord. So after this whoever transgresses the limits (i.e. kills the killer after taking the
blood money), he shall have a painful torment”

[al-Baqarah 2:178] 

“And there is (a saving of) life for you in Al-Qisaas (the Law of Equality in punishment), O
men of understanding, that you may become Al-Muttaqoon (the pious)”

[al-Baqarah 2:179] 

And the Prophet (peace and blessings of
Allaah be upon him) said: “It is not permissible (to shed) the blood of a Muslim who bears witness that there is no god but Allaah and that I am
the Messenger of Allaah, except in three cases: a married adulterer, a soul for a soul, or one who leaves the religion and splits from the
jamaa’ah.”  

Narrated by al-Bukhaari, 6484; Muslim,
1676). 

4 – Bandits, i.e., al-muhaarib, the
one who wages war against Allaah and His Messenger. Allaah says (interpretation of the meaning): 

“The recompense of those who wage war against Allaah and His Messenger and do mischief in the
land is only that they shall be killed or crucified or their hands and their feet be cut off from opposite sides, or be exiled from the land. That
is their disgrace in this world, and a great torment is theirs in the Hereafter”

[al-Maa'idah 5:33] 

5 – Spies. The spy is the one who spies on
the Muslims and transmits information to their enemies. 

The evidence for that is the report narrated
by al-Bukhaari (3007) and Muslim (2494) which says that Haatib ibn Abi Balta’ah wrote to some of the mushrikeen in Makkah telling them some
information about the Messenger of Allaah (peace and blessings of Allaah be upon him). The Messenger of Allaah (peace and blessings of
Allaah be upon him) said: “O Haatib, what is this?” He said, “O Messenger of Allaah, do not hasten to judge me. I was a man closely connected to
Quraysh, but I did not belong to this tribe, while the other Muhaajireen with you had their relatives in Makkah who would protect their families
and property. So I wanted to make up for my lack of blood ties to them by doing them a favor so that they might protect my family. I did not do
this because of disbelief or apostasy nor out of preferring kufr (disbelief) to Islam.” The Messenger of Allaah (peace and blessings of
Allaah be upon him) said, “He has told you the truth.” ‘Umar said, “O Messenger of Allaah! Let me chop off the head of this hypocrite!” The
Messenger of Allaah (peace and blessings of Allaah be upon him) said: “He was present at the battle of Badr, and you do not know, perhaps
Allaah looked at the people of Badr and said, ‘Do whatever you like, for I have forgiven you.’” 

The point in this hadeeth is that the Prophet (peace and blessings of Allaah be upon him)
agreed with ‘Umar that Haatib deserved to be executed for this action, but the Prophet (peace and blessings of Allaah be upon him) told him
that there was a reason why he should not be killed, which is that he was one of those who was present at the battle of Badr. 

Ibn al-Qayyim said in Zaad al-Ma’aad
(2/115) concerning the hadeeth of Haatib ibn Abi Balta’ah: 

This was quoted as evidence by those who do
not think that the Muslim spy should be killed, such as al-Shaafa’i, Ahmad and Abu Haneefah (may Allaah have mercy on them). And it was quoted as
evidence by those who think that the spy should be killed, such as Maalik and Ibn ‘Aqeel among the companions of Ahmad, and others. They said:
This is because the reason for not killing him was that he had been present at Badr. If being Muslim was the reason for not killing him, he would
not have given a reason that is more specific, which is the fact that he had been present at Badr. 

And he said elsewhere in Zaad al-Ma’aad
(3/422): 

The correct view is that execution of a spy depends on the opinion of the ruler; if executing
him is in the Muslims’ interests, he should be executed, but if letting him live serves a greater interest, then he should be allowed to live. And
Allaah knows best. 

The above also includes the one who does not
pray, the one who practices witchcraft, and the heretic, because they come under the heading of “the one who leaves his religion and splits from
the jamaa’ah.” 

With regard to the conditions of implementing
this punishment, there are many. Each crime has its own specific conditions, details of which may be found in the books of fiqh.  

To learn more about the wisdom behind
executing the apostate and the married adulterer, see question no.
20327. 

And Allaah knows best.

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A woman is pregnant and has had several scans, which show that there are deformities in the foetus. Is it permissible to abort it?.

Praise be to Allaah.
 

 

Firstly: We have already
stated in the answer to question no.
12811 the ruling on aborting a foetus that is physically deformed, and
that this is permissible before the soul is breathed into the foetus, i.e.,
before 120 days of pregnancy have passed. This is allowed after exhausting
all possible means of treating the problem. But after the soul has been
breathed into the foetus it is not permissible to abort it because of
deformity.

 The parents have to be patient and accept the will and
decree of Allaah, and remember the words of Allaah (interpretation of the
meaning): 

“and it may be that you dislike a thing which is good for
you and that you like a thing which is bad for you. Allaah knows but you do
not know”

[al-Baqarah 2:216] 

“it may be that you dislike a thing and Allaah brings
through it a great deal of good”

[al-Nisa’ 4:19]

And the Prophet
(peace and blessings of Allaah be upon him) said: “How wonderful is the
affair of the believer, for all his affairs are good, and that applies to no
one but the believer. If something good happens to him he gives thanks and
that is good for him, and if something bad happens to him he bears it with
patience and that is good for him.” Narrated by Muslim, 2999. 

Secondly: Here we will add something from a fatwa of the
Standing Committee concerning this matter. 

The Standing Committee was asked about aborting a pregnancy
in the fifth month, after scans proved that the foetus was deformed and the
top of the skull was absent. 

They replied: 

It is not permissible to abort the foetus because of the
deformity mentioned in the question. Allaah may heal the foetus during the
remainder of the pregnancy, and it may be born normal and healthy, as has
happened to many people. 

Fataawa al-Lajnah al-Daa’imah,
21/440. 

They were also asked
about a pregnant woman who was treated for cancer with radiotherapy, which
would affect the foetus and cause it to be born deformed – is it permissible
to abort it? 

They replied: 

It is not permissible to abort the foetus which it is feared
may be deformed. Rather the matter should be left to the will of Allaah; it
may be free of deformity. 

Fataawa al-Lajnah al-Daa’imah,
21/249. 

They were also asked
about a woman in the fifth month of pregnancy; scans had shown the presence
of several deformities in the foetus which made the doctors sure that it
would die after birth. These deformities were as follows:  a deformity in
the heart, a severe deformity of the spinal cord and spinal column, the size
of the head is very small, there is a large sac between the head and body
that is bigger than the head, the intestines are outside the abdominal
cavity, and there is a deformity in the brain. Is it permissible to abort
it? 

They replied: 

After studying the question, the Committee replied that it is
not permissible to abort this pregnancy, because often the doctor’s reports
are speculative, and the basic principle is that the foetus must be
respected and it is forbidden to abort it, because Allaah may make the
foetus whole during the remainder of the pregnancy, so it may be born free
of the things that the doctors mentioned, even if what they said was
correct. We must think positively of Allaah and ask Him to heal him and make
him whole, and to cause him to be born healthy. His parents have to fear
Allaah and ask Him to heal him from all ills and to delight them with a
healthy child. The Prophet (peace and blessings of Allaah be upon him)
said: “Allaah says: ‘I am as My slave thinks I am.’” 

Fataawa al-Lajnah al-Daa’imah,
21/250-251. 

They were also asked
about a woman in the fifth month of pregnancy, whose foetus has some
deformities which expose the mother’s life to danger. Is it permissible to
abort it? 

They replied: 

After studying the question, the Committee replied that if
the situation is as described, and continuation of the pregnancy to full
term will result in danger to the mother’s life, then there is nothing wrong
with aborting the pregnancy before it reaches full term, in order to protect
the mother’s life. But if the abortion is because of the deformities only,
then it is not permissible to abort the pregnancy. 

Fataawa al-Lajnah al-Daa’imah,

21/452.

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