Cheating in exams

Eleventh question of Fatwa no. 6290 Q 11: Some Muslim youth study hard but they forget what they study. They are not lazy; rather, they exert every effort to revise their lessons before the exams but it is as if they had done nothing. Some other students do very little revision but they receive one hundred percent better than those who revise and work very hard but finally do not comprehend anything. Moreover, while doing the exam, they do not recall what they have studied but their friends can tell them about the correct answers and without such help they will definitely fail. is this help that two friends can exchange regarding answering exam questions considered a form of cheating? The Messenger (peace be upon him) said: Whoever deceives us is not of us 'is not my follower'. Please clarify this point for us. May Allah reward you with the best. A: What you have mentioned in the question is considered cheating and this is Haram (prohibited) based on the Hadith which is mentioned in the question. This form of cheating is also Haram for it is a danger to education as it decreases its level and spreads anarchy in its process. Moreover, cheating affects the society in a negative way when the students who have done it start to work and are in charge of undertaking the responsibility of achieving the interests of the Ummah (nation). Besides this and other things, this form of cheating is included in the generality of the Hadith mentioned above: Whoever deceives us is not of us 'is not my follower'. Wise Muslims should consider the public interest and give it priority over that which is private and partial. In other words, even though cheating seems to lead to a partial interest; it is in fact a harm that afflicts whoever passes the exam by means of cheating, and others who will be in charge of running the affairs of the Ummah. (Part No. 12; Page No. 202) May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. The Permanent Committ
Source: alifta.net

http://www.alifta.net/fatawa/fatawaDetails.aspx?View=Page&PageID=4428&PageNo=1&BookID=7

How Should Our Muslim Girls Dress?

Q. Some people have made it their habit to dress their daughters in short, tight clothing that describes the body, whether they be young or old. I hope that you can guide and advise such people.

A.It is obligatory upon a person to observe his responsibility. It is upon him to fear Allah and prevent all those who have control over his girls from dressing them in such clothing. For it has been authenticated from the Prophet (SallAllahu ʿalayhi wa allam), that he said:

Two types from the inhabitants of the hellfire i have not yet seen…..”Then he mentioned:“…clothed women but yet naked,alluring in their walk and in their heads like the leaning humps of camels. They will not enter paradise or smell it’s scent…”

These women who wear short skirts are clothed because they are wearing clothing, but they are naked due to the fact that their private zone is revealed. For the entire body of a woman is her private zone, regarding to viewing by non-mahrams, including her face hands and feet. Similarily, naked is the woman who wears tight clothing, for she appears to be clothed but in reality she is naked, because the detailed description of the body through tight clothing is nakedness. It is upon a woman to fear Allah and not reveal her beauties. She should not go to the markets except wearing clothes that do not turn heads and she should not be perfumed so as not to attract men in which case it would be feared that she is an adulterous woman. It is upon a muslim woman not to leave her house except for a needy requirement. If she does leave it she should not be perfumed, beautified or walk in a lewd fashion. Let it be known that the Prophet (sall Allahu ʿalayhi wa sallam) said:

” I have not left behind me a trial more harmful to men than women.”

The trial of women is immense and virtually no one is safe from it. It is upon our nation of muslims not to follow the paths of the enemies of Allah, such as the Jews, Christians and others. For verily, this issue is of enormous importance. it is narrarated from him (Sall Allahu ʿalayhi wa sallam) that he said:

“Verily Allah gives respite to an oppressor  until the time that he seizes him, then he does not allow him to escape.”
 

He then read the Most High’s words:

 سُوۡرَةُ هُود

وَكَذَٲلِكَ أَخۡذُ رَبِّكَ إِذَآ أَخَذَ ٱلۡقُرَىٰ وَهِىَ ظَـٰلِمَةٌ‌ۚ إِنَّ أَخۡذَهُ ۥۤ أَلِيمٌ۬ شَدِيدٌ (١٠٢)

{Such is the grip of your Lord when He grips the towns while they are doing wrong. Verily, His grip is painful and severe.}  [Hood:102]. Those propagators of Islam who call to the unveiling of women’s faces and free mixing of the sexes are upon clear misguidance and immense ignorance, for they are at variance with the guidance of Allah and His messenger. They are ignorant or play ignorant to what has happened to those nations that have been afflicted with these issues. They seek escapement from this disaster, but how is that possible for them when they take such a stance? It has become a habit that will not be changed except with a huge effort. Allah is the helper.

Source:[By: Shaykh Muhammad Ibn Saalih Al Uthaymeen|Islamic Fatawaa Regarding the Muslim Child pg.152, |Fataawa Manaar al-Islaam: 3/809]

Fataawa on Kids' Cartoons and Dolls

Shaykh Abu Usaamah Wasiullaah ‘Abbaas حفظه الله تعالى
 

Introduction to the Shaykh

Shaykh Abu Usaamah Wasiullaah ‘Abbaas حفظه الله تعالى is a well-known scholar from Makkah. He is a teacher at Masjidul-Haram and a professor at Ummul-Quraa University. He is a regular lecturer at AlBaseerah.org and an OIC (Online Intensive Courses) teacher where he teaches the Fiqh class every third Saturday (of the month) when he explains ad-Durrar al-Bahiyyah.

These fataawa are from the Q&A after the Shaykh's lecture:

Question: Is it permissible to let children watch Arabic cartoons for teaching purpose?

Answer: Regarding the children watching cartoons for teaching purposes as mentioned in the question i.e. as a form of educating the children, then Inshaa’Allaah there is nothing wrong with this. Perhaps allowing the children to watch cartoons for educational purposes may be a breath of fresh air for the children and also a breath of fresh air for the parent. It may give them some time to enjoy themselves and time to play apart from the normal ways of teaching. This is if it was as mentioned in the question i.e. if it is used for educational purpose.

    However, you find that there are certain cartoons which teach children how to steal and how to kill and there are cartoons which have no benefit in them; these types are those which the parent should keep their children away from as this is nurturing which is not beneficial. Rather, it will corrupt the children, and it is incumbent upon the parent to keep their children away from these types of cartoons. As for the cartoons that the children can benefit from as a form of teaching and educational tool then Inshaa’Allaah there is nothing wrong with this.


 
Question: Is it permissible for little girls to play with baby dolls? Some parents say that these are images or could be used as idols. This is what is commonly mentioned in America in relation to these types of toys such as the Barbie dolls, and here in Saudi Arabia they have what is called the Fula dolls which could probably be better because she is a Muslim, she has a khimaar, a jilbaab and everything else. However, the point is that some parents remove the head from the doll and then give it to the child, making it undesirable for the child to play with as the child doesn’t want to play with a doll without a head. Is this type of doll to be looked at as an idol or an image or something that is impermissible for the children to play with?

Answer: If this toy or doll is the type of doll which is magnified or glorified like ‘China dolls’ or dolls which the child is not allowed to touch – perhaps it is made from wood or glass or it is placed in a particular box or something like that, then this is something that is prohibited. This is what is prohibited.

    As for the baby doll that is in the form of a girl or a boy or like this, and it is something that the child plays with and which the child throws around; something that you may find lying on the ground and the child picks it up and plays with it; then there is nothing wrong with this. `A’ishah رضي الله عنها had a toy horse with two wings which she used to play with; the Prophet صلى الله عليه وسلم acknowledged this and he never stopped her from playing with it. This is not the type of image/form which is prohibited in Islaam. The image/form that is prohibited is the one that is magnified or glorified and the one that no one should touch or play with. It may be in the form of a man or woman or like this. As for the toy that the child plays with, there is nothing wrong with it; it is not haraam because it is for children.

    The Shaykh حفظه الله added to this, that the legislation of Islaam has prohibited taking dogs as pets and has prohibited pigs from being eaten or taken as pets as it is itself something that is najis (impure). Due to this, it is not permissible to play with toys in the image/form of a pig, a dog or anything that the legislation of Islaam has prohibited. This is not appropriate. However, if it is in the form of a lion, a camel or any animal which Islaam has not prohibited then this is okay.

Source:Taken From the transcribed lecture:
As-Seerah an-Nabawiyyah
by Shaykh Wasiullaah 'Abbaas حفظه الله
Delivered on January 30th, 2007
[http://www.albaseerah.org/forum/showthread.php?t=3126]

A Father Supplicating Against his Child

By His Eminence

Shaikh Abdul-Aziz ibn Baz may Allah have mercy upon him

Q:  A man with three children, whom are not negligent in regards to being obedient and dutiful to him, supplicates against them.  Will his supplication harm them?

A:  It is not appropriate that a person supplicate against his or her children as this should be refrained from as he or she could supplicate during the hour when prayers are answered so this person should not supplicate against them and if they are righteous then the prohibition is more severe.  As for them being negligent then it is still not appropriate that he supplicate against them, instead he should supplicate for them with guidance, rectification, and success.  This is how the believer should be.  There are texts from the prophet, peace and blessings are upon, warning the Muslim from supplicating against his child, family, and wealth so that his prayer does not coincide with the hour in which supplications are answered thus harming himself, his family, or his child.  So it is a must for the one asking the question to safeguard his tongue and to stress and emphasize to the one who was taught this or does this to safeguard their tongue and to fear Allah so that they refrains from supplicating against their child or other Muslims, instead they pray for them asking for good, success, and uprightness.

Translated by Brother Eesa John Starling

Advice to Mothers Whose Children Distract Their Prayers

QUESTION: A woman prays in her house, having many young children and no family members or servants to assist her. She feels that her prayers are always deficient or unacceptable as a result of her lack of concentration due to the children's constant activities. What is your advice to her? ANSWER: by Shaykh Muhammad 'Umar Baazmool, instructor at Umm Al-Quraa University in Makkah This woman, so long as she offers the prayer with its prescribed manner, after being purified (having wudhoo'), reciting (Soorah Al-Faatihah), standing, bowing, raising up, prostrating, sitting, prostrating again, with tama'neenah (resting fully in each position), then her prayer is valid in shaa' Allaah. And she should feel free of any blame by offering this prayer, by Allaah's Permission. She (also) gets the reward for all of her work in the house and taking care of her children. One time the Messenger (sallallaahu 'alayhe wa sallam) was leading the people in prayer in the masjid, and he shortened the prayer. So they said, "O Messenger of Allaah! You have prayed in a way that we have not seen from you before!" or a phrase similar to this. He replied (sallallaahu 'alayhe wa sallam): "I heard the crying of a child, and I supposed that his mother was praying with us, so I wanted to free his mother for him." [1] So here the Messenger of Allaah (sallallaahu 'alayhe wa sallam), praying one of the obligatory prayers in congregation, shortened the prayer, showing concern for this child. So in this there is evidence to support that if a woman was to shorten her (recitation in her) prayer due to her responsibilities toward her house or her child, while she has no assistance, then there is no harm in that, so long as she offered her prayer in the manner ordained in the Sharee'ah. And Allaah, the Mighty and Exalted, says [2]: سُوۡرَةُ التّغَابُن فَٱتَّقُواْ ٱللَّهَ مَا ٱسۡتَطَعۡتُمۡ وَٱسۡمَعُواْ وَأَطِيعُواْ وَأَنفِقُواْ خَيۡرً۬ا لِّأَنفُسِڪُمۡ‌ۗ وَمَن يُوقَ شُحَّ نَفۡسِهِۦ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡمُفۡلِحُونَ (١٦) ( So fear Allaah to the best of your ability )64:16 And the Messenger (sallallaahu 'alayhe wa sallam) said: "...And when I have ordered you with something, then do as much of it as you are able." [3] Therefore she offers the prayer to the best of her ability, fulfilling her duty and thus freeing herself from any blame. In addition, she will be rewarded by Allaah, the Glorified and Exalted, for being a good wife to her husband, taking care of the family, and staying on top of all her responsibilities. By these things she reaps great rewards and obtains lofty virtues. And by these things, her reward is with Allaah, the Glorified and Exalted. She will also have a magnificent reward from Allaah, the Glorified and Exalted, for all her patience and forbearance, (as Allaah says) [4]: سُوۡرَةُ الزُّمَر قُلۡ يَـٰعِبَادِ ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ رَبَّكُمۡ‌ۚ لِلَّذِينَ أَحۡسَنُواْ فِى هَـٰذِهِ ٱلدُّنۡيَا حَسَنَةٌ۬‌ۗ وَأَرۡضُ ٱللَّهِ وَٲسِعَةٌ‌ۗ إِنَّمَا يُوَفَّى ٱلصَّـٰبِرُونَ أَجۡرَهُم بِغَيۡرِ حِسَابٍ۬ (١٠) ( Verily those who persevere will receive their reward without measure )39:10 FOOTNOTES: [1] from an authentic hadeeth collected by Ahmad, see The Prophet's Prayer Described (p.25 of the English version) sallallaahu 'alayhe wa sallam [2] the meaning of Soorah At-Taghaabun (64):16 [3] Saheeh Al-Bukhaaree #7288 (13/317 of Fat-hul-Baaree) [4] the meaning of Soorah Az-Zumar (39):10 SOURCE This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB017, dated 1423/6/25.

Ten Errors in the Practice of Ruqya

All Praise is due to Allah, and may the Salaat and Salaam be upon the last Messenger…to proceed:
The Permanent Committee for Scholarly Research and Fatwa have looked at what was sent to his Excellency, the Grand Mufti of Saudi Arabia, by the esteemed Minister of Islamic Affairs, Guidance and Da'wah, along with a report prepared by a representative of the Ministry of Islamic Affairs as well as a representative of the Committee for the Promotion of Virtue and the Prevention of Vice in Qaseem. These reports were subsequently referred to the Permanent Committee by the General Affairs Committee for the Major Scholars of Saudi Arabia with reference # 139 dated 8/1/1418 H. The documents consisted of a number of points that were responded to with the following:

1: Reading [Quran] over water mixed with saffron, then submerging leaves in the water and drying them [for future use]. Later, mixing the leaves with water and drinking it

Comments: Reading over water that contains saffron, then submerging leaves in that water and later selling these leaves as a cure – this practice is not permissible, rather it must be prevented, because this is a method of cheating people out of their money through false means. This is not a form of permissible Ruqya which the scholars have deemed permissible – which is to write Ayaat from the Quran on a piece of paper or some other pure material, then washing the writing off and drinking the water.

2: Is it correct for a person who is afflicted with 'Ayn (the evil eye) to have the person who afflicted him/her appear while the Raqee¹ is reading over him/her. Also, is it correct for the Raqee to request the Jinn to show the sick person who it was that afflicted him with 'Ayn?

Comments: The issue of the person behind the 'Ayn appearing before the sick person during the reading session, or the Raqee ordering the Jinn to do so is from the work of the Shaytaan and is not permissible. This is a form of seeking aid from the Shayateen who would appear in the form of the person who afflicted the sick person with 'Ayn. This practice is prohibited because; it involves seeking the aid of Shayateen, it causes enmity between people, it spreads fear amongst them and is therefore included in the statement of 

قال الله تعالى فى سُوۡرَةُ الجنّ

وَأَنَّهُ ۥ كَانَ رِجَالٌ۬ مِّنَ ٱلۡإِنسِ يَعُوذُونَ بِرِجَالٍ۬ مِّنَ ٱلۡجِنِّ فَزَادُوهُمۡ رَهَقً۬ا (٦

Allah the Exalted: {And verily, there were men among mankind who took shelter with the masculine among the jinns, but they (jinns) increased them (mankind) in sin and disbelief} [Al-Jinn: 6] 

3: The issue of touching a woman; whether it is touching her hand, forehead or neck without any barrier with the excuse of applying pressure upon the Jinn within her, especially since this takes place in hospitals by doctors, what are the regulations concerning this affair?

Comments: It is not permissible for the Raqee to touch any part of a woman he is performing Ruqyaa over because of the Fitnah involved with this practice. He is only to read over her without touching her. There is a difference between the work of a Raqee and the work of a Doctor, a doctor may be unable to heal an injured area except by touching it, in contrast to the Raqee, his practice only involves reading and lightly blowing, it does not depend on touching.

4: Bringing a large ring with Ayaat and Adhkaar related to magic, 'Ayn and the Jinn written on it, submerging the ring in water mixed with saffron, then using the ring to stamp these Ayaat on papers which would later be mixed with water for drinking.

Comments: It is not permissible for the Raqee to write Ayaat and Adhkaar on rings, submerge them in water mixed with saffron, then use these rings as a stamp that takes the place of writing, the stamped papers are later washed and the water drank. This is because it is from the conditions of the legislated Ruqyaa, that both the Raqee and the one whom Ruqyaa is practiced upon, must have the intention of healing from the Book of Allah while these Ayaat are written. 

5: The sick person smelling a wolf's skin with the justification that this would bring the presence of a Jinn to light, because the Jinn, according to them, fears wolves, becomes nervous in their presence and escapes.

Comments: The Raqee using a wolf's skin to have the ill person smell it to ascertain the presence of a Jinn is impermissible. This is because this is only mysticism and is based upon false beliefs. This practice must be completely prevented, their claim that the Jinn fear wolves is only superstition and is void of any evidence.

6: Reading the Quran during Ruqyaa with a speaker, or through a phone due to long distances, or reading over a large group of people at one time.

Comments: Ruqya must be performed upon the sick person directly, it cannot be done through the medium of a speaker or phone because this contradicts the practice of the Messenger of Allah and his companions, may Allah be pleased with them, and those who followed them upon goodness.

قال رسول الله صل الله عليه وسلم (من أحدث في أمرنا هذا ما ليس منه فهو رد ) أخرجه البخاري ومسلم وفي رواية لمسلم (من عمل عملا ليس عليه أمرنا فهو رد

The Messenger of Allah said:

"Whoever innovates something in this affair of ours will have it rejected."

7: Seeking the aid of the Jinn in identifying 'Ayn or magic, likewise believing the Jinn who is within the afflicted person with the justification of magic or 'Ayn and building upon his claims.

Comments: It is not permissible to seek the aid of the Jinn to ascertain the type of affliction and how to cure it because seeking the aid of Jinn is Shirk.

قال الله تعالى فى سُوۡرَةُ الجنّ

وَأَنَّهُ ۥ كَانَ رِجَالٌ۬ مِّنَ ٱلۡإِنسِ يَعُوذُونَ بِرِجَالٍ۬ مِّنَ ٱلۡجِنِّ فَزَادُوهُمۡ رَهَقً۬ا (٦

Allah the Elevated said:

{And verily, there were men among mankind who took shelter with the masculine among the jinns, but they (jinns) increased them (mankind) in sin and disbelief} [Al-Jinn: 6]

وقال الله تعالى فى سُوۡرَةُ الاٴنعَام

وَيَوۡمَ يَحۡشُرُهُمۡ جَمِيعً۬ا يَـٰمَعۡشَرَ ٱلۡجِنِّ قَدِ ٱسۡتَكۡثَرۡتُم مِّنَ ٱلۡإِنسِ‌ۖ وَقَالَ أَوۡلِيَآؤُهُم مِّنَ ٱلۡإِنسِ رَبَّنَا ٱسۡتَمۡتَعَ بَعۡضُنَا بِبَعۡضٍ۬ وَبَلَغۡنَآ أَجَلَنَا ٱلَّذِىٓ أَجَّلۡتَ لَنَا‌ۚ قَالَ ٱلنَّارُ مَثۡوَٮٰكُمۡ خَـٰلِدِينَ فِيهَآ إِلَّا مَا شَآءَ ٱللَّهُ‌ۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ۬ (١٢٨ 
  He - the Majestic - also said:

{And on the Day when He will gather them (all) together (and say): "O assembly of jinn! Many did you mislead of men," and their Awliyaa (friends and helpers) amongst men will say: "Our Lord! We benefited one from the other, but now we have reached our appointed term which You did appoint for us." He will say: "The Fire be your dwelling place, you will dwell therein forever, except as Allah may will. Certainly your Lord is All-Wise, All-Knowing." [Al An'aam: 128]

The meaning of each of them taking pleasure with one another is that mankind glorified the Jinn, subjected themselves to them and sought refuge with them. The Jinn in return served them and brought them what they requested; amongst this is informing them of the type of sickness and its causes which only the Jinn can see. They may lie concerning this, indeed they are not to be trusted and it is not permissible to believe them.
  
 8: The issue of playing an audio device with Quran for the sick person for a number of hours, and selecting specific verses about magic, 'Ayn and Jinn to play.
Comments: Playing an audio file with Quran or Adhkar does not take the place of Ruqya, because Ruqya is a practice that requires belief and intention while it is being performed and when the afflicted person is being blown upon. This cannot be done using an audio device.

9: Writing verses of the Quran and various supplications on paper and sticking them on parts of the body of the afflicted person such as his chest, or folding them and placing them on the molars, or writing legislated supplications on a piece of paper, wrapping it with leather and placing it under the bed or in other places, or hanging amulets consisting of the Quran, Dhikr or supplications.

Comments: Sticking papers with Quran or supplications on them on the body, or placing them under beds or elsewhere is not permissible, because this is a form of hanging amulets that was prohibited in the

Prophets statement:

"May Allah not complete the need of a person who hangs an amulet." 

  "عن عقبة بن عامر مرفوعاً: قال الرسول صل الله عليه وسلم:

"من تعلق تميمة فلا أتم الله له

 

And his statement:

"Indeed [the impermissible type of] Ruqaa, amulets and Tawlah [a form of magic] are Shirk."

وعن ابن مسعود رضي الله عنه قال: سمعت رسول الله صلى الله عليه وسلم يقول: "إن الرُّقى، والتمائم، والتِّوَلة شرك
 10: There are some supplications with no basis, such as 'Hajar Yabis, Shihab Qaabis…'

Comments: This supplication has no basis and consists of transgression towards others who were not behind the eye, it is not permissible to use it due to the statement of the Prophet:

"Whoever innovates something in this affair of ours will have it rejected." 

 قال الرسول -صل الله عليه وسلم - وقد ثبت عن النبى صلى الله عليه وسلم أنه قال " من أحدث فى أمرنا هذا ما ليس منه فهو رد "

وصل اللهم على محمد  وعلى وصحبه وسلم

And may the Salaat and Salaam be upon our prophet Muhammad, his family and companions.

Source:  alifta.net
http://subulassalaam.com/articles/article.cfm?article_id=149 

هل يحرم الوالدان شفاعة الولدان بترك العقيقة عنهم ؟؟؟

بسم الله والحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه وسلم ،أما بعد

---

فعن سمرة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم :الغلام مرتهن بعقيقته يذبح عنه يوم السابع ويسمى ويحلق رأسه
رَوَاهُ أَحْمد وَأَصْحَاب السّنَن الْأَرْبَعَة وَالْحَاكِم وصححه الالباني وابن الملقن وقَالَ التِّرْمِذِيّ : هَذَا حَدِيث حسن صَحِيح . وَقَالَ الْحَاكِم : هَذَا حَدِيث صَحِيح الْإِسْنَاد .

وقال الامام البخاري في صحيحه (5155)- حدثني عبد الله بن أبي الأسود حدثنا قريش بن أنس عن حبيب بن الشهيد قال
: أمرني ابن سيرين أن أسأل الحسن ممن سمع حديث العقيقة ؟ فسألته فقال من سمرة بن جندب.

قال الحافظ بن حجر في فتح الباري في شرح صحيح البخاري :((قوله "حديث العقيقة" لم يقع في البخاري بيان الحديث المذكور وكأنه اكتفى عن إيراده بشهرته، وقد أخرجه أصحاب السنن من رواية قتادة عن الحسن عن سمرة عن النبي صلى الله عليه وسلم قال: "الغلام مرتهن بعقيقته، تذبح عنه يوم السابع، ويحلق رأسه، ويسمى" قال الترمذي: حسن صحيح

يقول الامام البغوي في شرح السنة :وقد تكلم الناس في معنى قوله : " مرتهن بعقيقته " أجودها ما قال أحمد بن حنبل : أن معناه أنه إن مات طفلا ولم يعق عنه لم يشفع لوالديه ، ويروى عن قتادة أيضا أنه يحرم شفاعتهم

ويقول ابن القيم في كتابه "تحفة المودود بأحكام المولود" ((وقد ذكر البيهقي عن سلمان بن شرحبيل حدثنا يحيى بن حمزة قال
قلت لعطاء الخرساني ما مرتهن بعقيقته قال يحرم شفاعة ولده وقال اسحق بن هانيء سألت أبا عبد الله عن حديث النبي الغلام مرتهن بعقيقته ما معناه قال نعم سنة النبي- صل الله عليه وسلم- أن يعق عن الغلام شاتان وعن الجارية شاة فإذا لم يعق عنه فهو محتبس بعقيقته حتى يعق عنه وقال الأثرم قال أبو عبد الله ما في هذه الأحاديث أوكد من هذا يعني في العقيقة كل غلام مرتهن بعقيقته وقال يعقوب بن بختان سئل أبو عبد الله عن العقيقة فقال ما أعلم فيه شيئا أشد من هذا الحديث الغلام مرتهن بعقيقته وقال حنبل قال أبو عبد الله ولا أحب لمن أمكنه وقدر أن لا يعق عن ولده ولا يدعه لأن النبي قال الغلام مرتهن بعقيقته وهو أشد ما روي فيه وإنما كره النبي من ذلك الاسم وأما الذبح فالنبي - صل الله عليه وسلم - قد فعل ذلك وقال أحمد بن القاسم قيل لأبي عبد الله العقيقة واجبة هي فقال أما واجبة فلا أدري لا أقول واجبة ثم قال أشد شيء فيه أن الرجل مرتهن بعقيقته وقد قال أحمد في موضع آخر مرتهن عن الشفاعة لوالديه

وقال الخطابي كما نقل عنه الحافظ ابن حجر في فتح الباري

 
اِخْتَلَفَ النَّاس فِي هَذَا ، وَأَجْوَد مَا قِيلَ فِيهِ مَا ذَهَبَ إِلَيْهِ أَحْمَد بْن حَنْبَلٍ قَالَ : هَذَا فِي الشَّفَاعَة ، يُرِيد أَنَّهُ إِذَا لَمْ يُعَقّ عَنْهُ فَمَاتَ طِفْلًا لَمْ يَشْفَع فِي أَبَوَيْهِ

وقال الصنعاني في سبل السلام : وَنَقَلَهُ الْحَلِيمِيُّ عَنْ عَطَاءٍ الْخُرَاسَانِيِّ وَمُحَمَّدِ بْنِ مُطَرِّفٍ وَهُمَا إمَامَانِ عَالَمَانِ مُتَقَدِّمَانِ عَلَى أَحْمَدَ

قال الطيبي: ولا ريب أن الإمام أحمد بن حنبل ما ذهب إلى هذا القول إلا بعدما تلقى من الصحابة والتابعين على أنه إمام من الأئمة الكبار يجب أن يتلقى كلامه بالقبول ويحسن الظن به

ونسأل الله أن يُرِيَنا الحقَّ حقّاً ويُعِيننا على أتِّباعه وأن يُرِيَنا الباطل باطلاً ويُعِينَنا على اجتنابه، والحمد لله رب العالمين.

Advice to Mothers Whose Children Distract Their Prayers

QUESTION:

A woman prays in her house, having many young children and no family members or servants to assist her. She feels that her prayers are always deficient or unacceptable as a result of her lack of concentration due to the children's constant activities. What is your advice to her?

ANSWER:

by Shaykh Muhammad 'Umar Baazmool, instructor at Umm Al-Quraa University in Makkah

This woman, so long as she offers the prayer with its prescribed manner, after being purified (having wudhoo'), reciting (Soorah Al-Faatihah), standing, bowing, raising up, prostrating, sitting, prostrating again, with tama'neenah (resting fully in each position), then her prayer is valid in shaa' Allaah.

And she should feel free of any blame by offering this prayer, by Allaah's Permission. She (also) gets the reward for all of her work in the house and taking care of her children.

One time the Messenger (sallallaahu 'alayhe wa sallam) was leading the people in prayer in the masjid, and he shortened the prayer. So they said, "O Messenger of Allaah! You have prayed in a way that we have not seen from you before!" or a phrase similar to this.

He replied (sallallaahu 'alayhe wa sallam):

"I heard the crying of a child, and I supposed that his mother was praying with us, so I wanted to free his mother for him." [1]

So here the Messenger of Allaah (sallallaahu 'alayhe wa sallam), praying one of the obligatory prayers in congregation, shortened the prayer, showing concern for this child. So in this there is evidence to support that if a woman was to shorten her (recitation in her) prayer due to her responsibilities toward her house or her child, while she has no assistance, then there is no harm in that, so long as she offered her prayer in the manner ordained in the Sharee'ah. And Allaah, the Mighty and Exalted, says [2]:

( So fear Allaah to the best of your ability )

And the Messenger (sallallaahu 'alayhe wa sallam) said:

"...And when I have ordered you with something, then do as much of it as you are able." [3]

Therefore she offers the prayer to the best of her ability, fulfilling her duty and thus freeing herself from any blame. In addition, she will be rewarded by Allaah, the Glorified and Exalted, for being a good wife to her husband, taking care of the family, and staying on top of all her responsibilities. By these things she reaps great rewards and obtains lofty virtues. And by these things, her reward is with Allaah, the Glorified and Exalted.

She will also have a magnificent reward from Allaah, the Glorified and Exalted, for all her patience and forbearance, (as Allaah says) [4]:

( Verily those who persevere will receive their reward without measure )

FOOTNOTES:

[1] from an authentic hadeeth collected by Ahmad, see The Prophet's Prayer Described (p.25 of the English version) sallallaahu 'alayhe wa sallam

[2] the meaning of Soorah At-Taghaabun (64):16

[3] Saheeh Al-Bukhaaree #7288 (13/317 of Fat-hul-Baaree)

[4] the meaning of Soorah Az-Zumar (39):10

SOURCE

This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB017, dated 1423/6/25.

Adopting Children in Islam

Question : All praise be to Allah and may blessings and peace be upon the Messenger , his family and companions. To commence : The Permanent Committee for Islaamic Research and deliverance of legal rulings has looked into the question posed by the Executive secretary of the Punjabi assembly for the welfare of children to his Eminence, the President of the administration of the Islamic research, deliverance of rulings, propagation and guidance committee. The question was then referred to the General secretariat for the board of Great scholars numbered :2/86 dates 15/1/1392 Hijriy. The questioner seeks information pertaining to the rules and principles concerning the rights of an adopted child regarding inheritance. Answer :
1. Adoption was known in the days of ignorance before the message of our Prophet Muhammad sallallahu alayhe was salaam. The adopted son would be ascribed to his foster father, inherit from him, allowed to be in seclusion with his wife and daughters and his foster fathers wife would be forbidden to him in marriage. On the whole the status of an adopted son was that of a begotten one in all affairs. The Prophet sallallahu alayhe was salaam adopted Zayd Ibn Haarith Ibn Sharaaheel al-Kilaby before the message of Islaam, and he used to be called Zayd Ibn Muhammad. This form of pre-Islaamic adoption continued until the third or fifth year after the migration to Madeenah(Hijraah).
2. Then Allah ordered to ascribe adopted children to their fathers from those whose loins they originated, if they are known. If their original fathers are unknown they are considered brothers in the religion and as freed slaves to those who adopted them. He, glory be to Him forbade that a child should be ascribed to it’s foster in descent and forbade the child from attributing itself to other than it’s real father, except by a slip of the tongue in error , for there is no blame in that. He, glory be to Him, verified that this ruling is pure justice due to it entailing truth in speech, preservation of lineage, honour, and the reservation of financial rights to those who are more deserving. The Most High said :
“….nor has He made your adopted sons your real sons. That is but your saying with your mouths. But Allâh says the truth, and He guides to the (Right) Way.Call them (adopted sons) by (the names of) their fathers, that is more just with Allâh. But if you know not their father’s (names, call them) your brothers in faith and Mawâlîkum (your freed slaves). And there is no sin on you if you make a mistake therein, except in regard to what your hearts deliberately intend. And Allâh is Ever Oft¬Forgiving, Most Merciful.” (Al-Ahzab 33:4,5)
Furthermore the Prophet sallallahu alayhe was salaam said :
” Whoever attributes himself to other than his father or ascribes to other than his manumator(the person who frees a slave), then the continuous curse of Allah is upon him”. [Narrated by Abu Daawood.]
3. At His termination of adoption, glory be to Him, ( that is the false acclaiming of son-ship), He terminated those rules that were linked with it in the pre-Islaamic period that had continued into the early stage of Islaam.
a) He terminated inheritance between the adopted and the foster guardian by means of this false son-ship. He made it that each one should be charitable to the other in their lifetimes, and that a deserved share be bequeathed to the other from the deceased that does not exceed a third of his wealth. The Sharee’ah has clarified the laws of inheritance and the deserving heirs in detail without a mention of the adopted or his guardian amongst them. He, the most High, has also mentioned in general those who are to inherit of distant relatives out of kindeness to kin. The Most High said :
“…..And blood relations among each other have closer personal ties in the Decree of Allâh (regarding inheritance) than (the brotherhood of) the believers and the Muhajirûn (emigrants from Makkah, etc.), except that you do kindness to those brothers (when the Prophet Sallallahu alayhe was salaam joined them in brotherhood ties)….”(Al-Ahzab 33:6)
b) Allah has permitted the adopted son to marry the wife of his guardian after his term with her ends and this was forbidden in the pre-Islaamic period. He started with His Messenger in this to be the stronger in its legislation and tougher in terminating the custom of the people of the pre-Islaamic period in forbiddeing this. The Most High said :
“…..So when Zaid had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them). And Allâh’s Command must be fulfilled. (Al-Ahzab 33:37)
So the Prophet sallallahu alayhe was salaam married Zaynab Bint Jahsh by the command of Allah after Zayd Ibn Haarithah had divorced her.
4. From the preceding , it is clear that the termination of adoption is not the termination of human emotions and Islamic rights such as brotherhood, love, keeping ties, and good treatment, and all that it linked with prestigious morals. It is recommended to do good deeds, as follows:
a) A person is allowed to call he who is younger than him with the words ” O my son…” in treating him with kindeness , gentleness and making him feel loved, so that he may become friendly and listen to his advise or carry out his need. likewise, it is allowed for a person to call who is older than him with the words “…O my father..” out of respect for him and seeking his compassion in order to recieve his kindness , advise and help. Good manners can spread in the society and relationships between its members can strengthen due to this and all can feel a general feeling of brotherhood in faith.
b) The Sharee’ah has encouraged cooperation in doing good and increasing the fear of Allah . It has been recommended for people from all walks of life to love and treat eachother well. The Most High said :
“……Help you one another in Al¬Birr and At¬Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. ….. (Al-Ma’idah 5:2)
Also the Prophet sallallahu alayhe was salaam said :
” The similitude of the believers is their love, compassion and kindness between one another is like that of a body, if a limb complains , the rest of the body collapses with fever and restlessness.”[Narrated by Ahmad and Muslim].
He sallallahu alayhe was salaam furthermore said :
” The believers amongst themselves are like a structure, parts of it srengthen others”.[Narrated by Bukhari, Muslim, Tirmidthee and Nasaaee.]
This includes the caring of orphans, the poor, those unable to work and those whose fathers are unknown by tending , raising, and treating them well. So that society may not contain those who are wretched and neglected for they could afflict the Ummah due to their bad upbringing or rebel for having felt the harshness of society and its neglect. It is upon the Islamic governments to establish centres for the disabled , orphans, abandoned children, those who have no families and those who fall under the rulings of these categories. If the treasury of the government does not suffice the needs of such people, assistance can be sought from the affluent of the Ummah, the Prophet sallallahu alayhe was salaam said :
” Any believer who dies and bequeaths wealth, let his heirs whoever they may be inherit from him, if he bequeaths a debt or loss , then let his creditors refer to me, for I am his sponsor”. [Narrated by Bukhari]
May Allah bless and send peace upon the Messenger , his family, and companions.
The Permanent Committee [Fataawa Islaamiyyah 4/497]
Islamic Fatawa Regarding the Muslim Child
pages 172-175