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The general meaning of the evidence indicates that it is haraam to sell it to Muslims and kaafirs alike, because the evidence indicates that the prohibition on selling it is general in application, and no differentiation is made between Muslims and others. Indeed, if we were to say that what is meant by the 50 Transactions - Part 7 prohibition on selling it is selling it to kaafirs, that would not be far-fetched, because the basic assumption concerning the Muslim is that he would never buy pork: what would he do with it when he knows that Allaah has forbidden it?

Rather it is sufficient that he forbade it or stated that it is haraam, as he forbade the sale of pork. Fourthly: With regard to your taking this money, now that you know that it is haraam, it is more befiiting for you to refuse to take it, especially since your taking it is like giving approval to what the company owner is doing. You have to advise him, denounce what he is doing and exhort him to give up these haraam actions. Whoever gives up something for the sake of Allaah, Allaah will compensate him with something better than it.

With regard to the money that you took before you found out that it is haraam, there is no sin on you, in sha Allah. Is the money that I receive in return for this spying halaal or haraam? It is not permissible for you to do this haraam action, because it involves nameemah malicious gossip and spying, and the reward you receive for this is haraam earnings.

You should note that nameemah is a major sin.


Nameemah means telling some people what others have said about them in order to cause trouble among them. This is the most common definition of nameemah. The definition of nameemah is uncovering secrets and disclosing that which it is not appropriate to disclose. If what is spoken of is a fault or shortcoming in the person of whom one speaks, then this is gheebah backbiting and nameemah malicious gossip.

It was said that the one who spreads nameemah is the person who is with a group who are speaking, then he spreads gossip about them, and that the qattaat is the one who listens to them without them realizing, then he spreads gossip about them. One of them did not protect himself from urine i.

Islamic Jurisprudence - Episode 1 - An Introduction to Fiqh

Do not eavesdrop; do not spy on one another; do not envy one another; do not forsake one another; do not hate one another. Be, O slaves of Allaah, brothers. Or it was suggested that tajassus means looking for secrets. The word is mostly used in the sense of evil. The jaasoos spy is the one who seeks out secrets for evil purposes and the naamoos is the one who seeks out secrets for good purposes. And it was said that tajassus means looking for 54 Transactions - Part 7 information for someone else, and tahassus means looking for information for oneself.

Whoever makes an image will be punished and will be ordered to breath life into it, and he will not be able to do so. Do not backbite about the Muslims, and do not seek out their faults. We do not think that a believer would read these great ahaadeeth and then volunteer to spy on his fellowMuslims, or seek out their faults, or spread nameemah among them.

We think that you are one of those who will benefit from this and pay attention, in sha Allaah. Hence we say that you must refuse to do this task, no matter what encouragement or threats you may receive, whilst also advising your colleagues to stop gossiping about their boss and telling them off for doing so. We will conclude with a few points about the attitude of the Muslim towards nameemah or malicious gossip when it is passed on to him.

Or if you wish, we will forgive you. This indicates that the person who spreads malicious gossip should be hated and not believed or trusted.

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How can he not be hated when he persists in lying, backbiting, slandering, betraying, deceiving, envying, spreading mischief among the people and cheating? He is one of those who try to sever the ties which Allaah has commanded must be upheld and who spread mischief on earth. Is there any sin on me if the owner of these machines uses them to listen to songs and watch movies etc? Please advise me, may Allaah reward you with good. And whoever calls people to misguidance will have a burden of sin like that of those who followed him without that detracting from their sin in the slightest.

So it is not permissible for you to do this work and it is better for you to look for other work. I hope that you can advise me as to whether I should 59 Jurisprudence and Islamic Rulings continue in this work, knowing that if I leave this job I will miss out on a lot of experience in my field that I have been learning all my life, and I may be adversely affected by leaving it. With regard to your income from the job you mention, it is not good halaal , because these machines are usually used for haraam things. About more than 1 month ago we get a contract with a bank to edit a training book for it employees.

The problem is that before we edit this book we thought that we will be able to edit a book without pictures, but the bank ask us to edit a book with pictures. We know that pictures is haram, so I asked to my brother that we can not edit such book, but my friend reply me that we can not stop our contract cause if we stop it the bank will lead us to the justice court and we may have very serious problems.

So we continue our contract with this bank till we finished to edit this book, now the book is being printing and we will soon receive the paymenent of the bank for our work. So our dear sheikh here is another problem too, I just 60 Transactions - Part 7 read that dealing with company wich are dealing with ribaa is haram, and the bank for wich we edited the book is a pure ribaa bank. So we will soon receive the payment of this bank, is this money haram? If this money is haram, can I take back my personnal money I invest to buy the ink for the printer and to buy the orther things wich had a connection with this project.

Can I pay the employee and the rent of the computer that we use for this project and all other equipements and electricity and bill phones? Can we use the money of this bank to pay the taxes like automotive insurances and so on … and to pay back debts? For the money wich will left what we will do with it?

Drawing pictures of animate beings by hand is haraam. You do not say anything in your question about the content of this book. If the book is an advertisement for the activities of the riba-based bank, then printing it is haraam because that involves helping the bank to deal in riba. But if the content of the book is permissible and by printing the book you are not helping the bank in its haraam activities or doing advertising for them, then take out of the money enough to purify it, i.

We ask Allaah to compensate you with something better, for whoever gives up something for the sake of Allaah, Allaah will compensate him with something better than that. Praise be to Allaah, I am well off and live with my father, but I hoped that Allaah would enable me to find work so that he will stop worrying about me sitting and not working or doing anything useful.

Now I have found the opportunity to work in a private company that maintains and operates the Central Bank, on an annual contract and with a decent salary. Is the ruling on working for this company the same as the ruling on working in banks? I hope you can answer my question… What if I tell the company that I do not want to work in the bank and ask them to transfer me elsewhere — will the same ruling apply?

Please note that I have not found work until now. This central bank is responsible for all the banks and for deciding their interest rates riba and enforcing their regulations and promulgating laws and systems that go against the laws of Allaah. On this site you will find many fatwas concerning the ruling on working for riba-based banks and for organizations that guard riba-based banks or operate programs for them.

We have quoted in these fatwas the comments of the scholars stating that such jobs are haraam, and this applies completely — if not more emphatically — to companies that take care of these banks. See also the answers to questions no. Question: There is a factory that makes glass gifts, such as perfume bottles and candlesticks and exports them to other countries. I have been offered a position with responsibility for exports, but the factory will ask me to make some gifts that are just for Christian holidays Christmas such as crosses and images.

Is this work permissible? I fear Allaah now that I have been blessed with some knowledge and have memorized His Book. It is not permissible for any Muslim to join in the festivals of the kuffaar, whether by attending the festivities or enabling them to hold their celebrations, or selling any goods or products that have to do with these festivals. Peace be upon you and the mercy of Allaah and His blessings. We have been told that last year, some traders imported gifts for Christmas and the Christian New Year, including Christmas trees, and that some citizens bought these and gave them as gifts to Christian foreigners in our country, joining them in this festival.

This is an evil action which they should not have done. We hope that you will issue a ban on these gifts that have been brought into our country and other things that come under the same ruling and are things that are unique to their celebrations. What is your advice? Based on this, it is not permissible for you to participate in making anything that has to do with the festivals of the kuffaar; you should leave this job for the sake of Allaah, and Allaah will compensate you with something better than it in sha Allaah.

I have 66 Transactions - Part 7 tried hard to look for work but I could not find anything, until I found a job three months ago in the office of one of my Christian professors. The project in hand involves doing research in order to restore ancient churches. My God! For the first opportunity in my life, should I stay home or go to work? I worked with him for three months then I left after I got fed up with him and the work. I continued to try hard to look for work and I found another job, but they let me go after three months without giving any real reason.

Please tell me whether I made a mistake by leaving the first job after Allaah had blessed me with it, or was it a test for me from Allaah?. You should praise Allaah for saving you from this calamity at a time of respite i. The Standing Committee was asked about the Muslim who works in construction: is it permissible for him to build a church? He replied: It is not permissible for a Muslim who believes in Allaah and the Last Day to build a church or any place of worship that is not based on Islam with which Allaah sent Muhammad peace and blessings of Allaah be upon him , because that is one of the most serious forms of helping kufr and manifesting its symbols.

The Committee also issued a fatwa stating that it is haraam to work as a guard or watchman for a church, because that is helping in sin. So praise Allaah and ask Him for a good and halaal provision. Remember that whoever gives up something for the sake of Allaah, Allaah will compensate him with something better than that. Do not forget that no soul dies until it has had its full provision, sooner or later. We ask Allaah to bestow His favour and generosity upon you and to make you independent of means by His bounty.

Is his income halaal? Should he continue in his job or give it up and let his children go hungry when he cannot find any means of taking care of them?. A person who hates something could never agree to work in its interests, so if he works in its interests, that means he approves of it, and the one who approves of something haraam has a share of its sin. But if he is directly involved in recording, sending and depositing, etc. What you have to do is to denounce those who are in charge of the haraam departments, and advise them to give up these dealings.

You also have to advise the purchasers, if you can, and tell them of the faults present in the products that they are buying. With regard to the issue of there being no other work, this is a whisper waswasah from the Shaytaan. So you have to put your trust in Allaah and avoid that which is haraam. We shall provide for them as well as for you. He snatched it back from him by force and the child ran to his mother, crying.

She sent someone to the marketplace to buy him an apple. He sent for them and there were over a dozen males. If you are poor and your father enters Paradise, that is dearer to him than your being rich and your father entering Hell. Get up, may Allaah protect you. These machines may be used for permissible purposes, or they may be used for haraam purposes, which is what usually happens, such as watching pictures of women who are clothed yet naked, or listening to music.

Hence it is not permissible to repair them unless that is done for one whom it is known or is thought most likely will use them for permissible purposes. But if it is known or is thought most likely that a person will use them for haraam purposes, it is not permissible to help him to fix his machine. I hope that you can advise me as to whether I should continue in this work, knowing that if I do not do this work I will miss out on a lot of experience and the profession for which I 73 Jurisprudence and Islamic Rulings have been studying all my life, and I may suffer a lot of harm because of not doing this.

So you have to look for work where your income will be good i. As for earning a living from the work that you mention, this is not good, because these machines are usually used for haraam purposes. Will I be guilty of sin or is the user himself the only one who will be responsible for his bad actions?. That was because they disobeyed Allaah and the Messengers and were ever transgressing beyond bounds. They used not to forbid one another from Al-Munkar wrong, evildoing, sins, polytheism, disbelief which they committed. This is a field in which I can serve Islam, but in the field of network security it is inevitable that I will deal with programs for riba-based transactions, and the company does projects for a number of banks etc.

Is it permissible for me to work there?. But that cannot compare with the great sin that is borne by the one who helps others to commit a sin for which Allaah threatens those who do it with war. So fear Allaah and beware of His punishment. Make sure your food is halaal, for every body that is nourished from haraam sources, the Fire is more fitting for it.

Then the wife stopped working but the man continued to work as a hairdresser for women, and he invites them to come for 78 Transactions - Part 7 lunch at their house. Is it permissible for us to eat at their house, and is his work haraam?. If the work of the relatives you mention is as described, then his work is haraam and his earnings are haraam.

The one who does such work has to look for another job, and keep away from haraam things. There are many means of earning a living, praise be to Allaah. Allaah will give him a way out. It is not permissible for the relatives and friends who visit them to eat their food or to drink anything they offer, if they do not have any other source of income apart from this work.

Another person used a genuine certificate but some of the details were false. A third person forged a paper required for the job, such as a certificate of experience. They worked and understood the job fully. What should these people do now that they have repented? Please note that some of the jobs are in the government sector and some are in the private sector. These people have to repeat the exams for the certificates on which their employment is based. But if it is the case that the final certificate did not involve any deceit, although they cheated in the stages that came before it, then I hope that this will be OK.

Question: But the certificate is given on the basis of all subjects studied during the years of study. Answer: Then it is not permissible until he repeats the exams in a proper fashion. Question: But practically speaking, if he goes to the university and tells them, I want to repeat the exams, they will tell him that the system does not permit that.

Question: But he may say, I understand the work fully and my experience in the job qualifies me to work, even without the certificate. Answer: Then let him approach his superiors in the department in which he works, and tell them what the situation is. If they give him permission to continue on the basis of his good performance, then I hope that that will be OK.

Sheikh Muhammed Salih Al-Munajjid www. Can a Muslim woman work in this place if she avoids giving the people alcohol and haraam meats? Also please note that she is not allowed to wear anything but a scarf on her head and a knee-length shirt over trousers, on grounds of necessity. Some people have told the women that doing this kind of work is better than being dependent on the social agencies that offer help to families whose head is out of work.

So it is not permissible to carry it or serve it and to be paid for that. This is permissible in cases of necessity, but I do not think they will appoint men to take care of men and women to take care of women; usually they bring all the people together in one place and both women and men work with both sexes.

This work is also not desirable because it involves dealing with impure things. We ask Allaah to cause Islam and the Muslims to prevail. And Allaah is the Source of help. What is the ruling on working in this bank? I hope you can advise me Answer: Praise be to Allaah. Your working in this bank is haraam, even if you are in a department which does not deal with riba-based transactions.

For whoever disapproves of a thing would not work to support it, so if he is working for it that implies that he approves of it, and the one who approves of something that is haraam is also guilty of sin. But if he is directly involved in recording transactions, writing, sending and depositing etc, then he is undoubtedly dealing directly with something haraam. It was proven in the hadeeth of Jaabir may Allaah be pleased with him that the Prophet peace and blessings of Allaah be upon him cursed the one who consumes riba, the one who pays it, the two who witness it and the one who writes it down.

May Allaah bless our Prophet Muhammad and his family and companions. What is the ruling on a Muslim who works in an alcohol factory, does he have to give up his job if he cannot find any other job? Intoxicants all kinds of alcoholic drinks , and gambling, and Al Ansaab [stone altars for sacrifices to idols, etc. So avoid strictly all that abomination in order that you may be successful.

Shaytaan Satan wants only to excite enmity and hatred between you with intoxicants alcoholic drinks and gambling, and hinder you from the remembrance of Allaah and from As Salaah the prayer. So, will you not then abstain? If He wills, He will forgive him and if He wills, He will punish him, if he dies before he repents. If he does regard it as being permissible then he is a kaafir by doing so, and if he dies he should not be washed or the funeral janaazah prayer offered for him, according to all the scholars, because by doing that he is disbelieving in Allaah and His Messenger peace and blessings of Allaah be upon him.

But if a person does that or some of that knowing that it is haraam, and knowing that he is disobeying Allaah, then he is not a kaafir; rather he is an evildoer who will be subject to the will of Allaah in the Hereafter if he does not repent before he dies, as stated above concerning the ruling on one who drinks alcohol.

I showed my willingness to them. I know its Haram to work for an interest based organization like a bank. Someone told me that in XXX there are some banks that do Islamic banking. I dont have much information about the bank. I have submitted some queries at some places but so far I havent received any reply. Can you please advise me whether I should work for XXX Bank or not as most probably they would be dealing with Interest based banking and I will be helping them in their job. Yes, it is as you say. The bank you mention does deal in riba interest. We advise you to keep away from working there.

We ask Allaah to give you strength and to help us and you adhere steadfastly to His religion. What is the ruling on the money which they take for that work? It is not permissible for the Muslim to do this or to help others to do it. Taking money for that is haraam and is ill-gotten gains. Whoever does that must repent to Allaah from it and not go back to doing it.

He must give away in charity whatever he has earned from that, if he already knew about the ruling of Allaah which forbids shaving the beard. The Muslim should not be deceived by the large numbers of people who go against this Sunnah and openly disobey their Lord. We ask Allaah to help the Muslims to do all that is pleasing to Him, and to help them to obey Him and His Messenger 89 Jurisprudence and Islamic Rulings peace and blessings of Allaah be upon him.

May He bless those who have gone against the command of Allaah and His Messenger peace and blessings of Allaah be upon him with sincere repentance to their Lord and make them hasten to obey Him and comply with His commands and the commands of His Messenger peace and blessings of Allaah be upon him , for He is the All-Hearing, EverResponsive. Undoubtedly this is considered to be co-operating in sin 90 Transactions - Part 7 and transgression. We advise you not to take these people to brothels, places or corruption and bars.

You will find other people.

Islamic Sunni Mainstream Opinions on Compensation to Unrelated Live Organ Donors

This applies whether you are taking them from these places or to them. Whoever fears Allaah and keeps his duty towards Him taqwa , Allaah will grant him a way out, so look for other passengers from other places. If it so happens that you take on these passengers and you did not know that this is where they were headed, then we do not say that the fare is haraam for you, because it is compensation for your efforts, or for the use of your car. If you think that you are obliged to so something haraam in your work, then look for other work.

We ask Allaah to make your provision halaal. Question: He says: we work in a computer workshop fixing equipment. A machine was brought to us to be fixed, and we discovered that it is full of naked pictures. Should we refuse to fix it, or should we fix the computer, erase the pictures and advise the person?

So do not fix it. I know that some of the things that this company does are halaal, and some are haraam. Is it permissible for me to do this, knowing that I myself will not be directly involved in doing the haraam things? All I will be doing is preparing the program or designing the web-site, which they will use in their work.

If most of what they do is permitted, then it is permissible for him to do it. If they haraam and halaal elements are the same, 92 Transactions - Part 7 then he should not do it, on the assumption that what is haraam will outweigh what is halaal. The ultimate objective of my research is to improve the production and genetic quality of pigs i.

In other words, the source of my salary comes from the consumption of pig meat pork which is haram. My question is: Is this money halal and I can take the job, or should I decline it? I apreciate your quick response to give my word. Jazakumu Allahu Khairun. But whosoever is forced by necessity without wilful disobedience, nor transgressing due limits; for him certainly, your Lord is OftForgiving, Most Merciful.

When Allaah forbids a thing, He forbids its price. Similarly, the means to something haraam is also haraam; the means comes under the same rulings as the end. It is not permissible for a Muslim to help evildoers in their evil. He is obliged as much as possible to come between them and their evil, and try to prevent them from doing that, not to improve the haraam thing and help to develop it. Would you like to be the means of improving and making haraam things attractive and encouraging people to do 94 Transactions - Part 7 them, so that you are helping to spread them further?

I think you would reply: I do not want for myself anything that my Creator would not be pleased with, I will not work for falsehood, no matter what they pay me. Provision is in the hand of Allaah, so you must look for other, permissible, work. We ask Allaah to give you sufficient from what He has permitted so there will be no need of that which He has forbidden. May He make us independent by His bounty so that we will have no need of anything else.

It is not permissible to grow tobacco, or to sell it or use it, because it is haraam for several reasons, because it is very harmful to the health, because it is filthy and evil khabeeth , and because there is no benefit in it. Muslims have to give it up and keep away from it, and not grow it or deal in it, because when Allaah forbids a thing, He forbids its price. Is it permissible for him to work there, or does he have a share in the burden of sin? Taking into account the fact that I pass by people who are drinking them and I see those who are serving 96 Transactions - Part 7 them, as it is one place.

What is the ruling on the Muslim who deals in them for the purpose of attracting customers? What is the ruling on serving pork to customers when working in that restaurant, as a service and work for the purpose of earning a living? What is the ruling on the owner of a restaurant who has pork and earns money from it? Firstly: it is haraam to work and earn a living by helping people to consume haraam things such as alcohol and pork. Secondly: it is forbidden for a Muslim to sell haraam things such as pork and alcohol.

The Muslim must fear Allaah and follow His commands and heed His prohibitions. We have to greet others in a manner different from that enjoined upon us by Allaah and His Messenger, we have to salute the flag and we are governed by and have to refer differences amongst ourselves to laws other than those of Allaah military law. Can I fight with an intention that is different to that of the army in whose ranks I am fighting?

If I do the things mentioned above so as to avoid any negative consequences, am I sinning by doing that?

Conditions of Sale in the Islamic Economy

Can a Muslim work in the army with the intention of learning fighting skills which he cannot learn anywhere else under current circumstances? They think that religion is just prayer and fasting, and that anything beyond that is extremism. May Allaah help you to do that which pleases Him, correct your mistakes and protect you. Firstly: it is haraam to shave the beard; it is obligatory waajib to leave it to grow. Secondly: it is not permissible to salute the flag. It is not permissible for a Muslim to greet colleagues or superiors with the greeting of the foreigners, because of the reports which state that it is forbidden to imitate them and because this represents exaggerated respect for them.

Fourthly: Whoever fights to make the word of Allaah supreme and to protect the Muslims and their lands from the enemy, is fighting for the sake of Allaah, and if he is killed he is a shaheed martyr. What counts is the aim and intention. Fifthly: it is obligatory waajib to obey your parents so long as this does not entail disobeying Allaah, because 99 Jurisprudence and Islamic Rulings there should be no obedience to any created being if it involves disobedience of the Creator. And Allaah is the source of strength.

May Allaah bless our Prophet Muhammad and his family and companions, and grant them peace. May Allah bestow His Mercy on you for helping the muslims by your knowledge. Amen My question is whether it is permissible for a muslim to travel in a land of the kuffar for the purpose of gaining worldly knowledge. Also is it allowed for us to help the kuffar in making software,that they may use for military purposes. Is the money that we get from such jobs halal or haram?

Please answer this question for me as I am a student and very disturbed about whether what i am doing is right or wrong. I have talked with of my friends and they say that it is halal because what they do with our software is non of our concern and we are only doing our work and getting paid what we cannot imagine in any muslim country. Dear shiekh please help me out,May Allah enter you in Paradise for all the good work you are doing.

If it is worldly knowledge that is beneficial to the Muslims, and it cannot be learned in a Muslim country, then it is OK to go to the kaafir countries, on the condition that the person is religiously committed and knowledgeable enough to be safe from desires and doubts. It is not permissible for us to help the enemies of Allaah with programs that may cause harm to the Muslims and give the kuffaar more power.

The means of earning a halaal income are many, and whoever gives up something for the sake of Allaah, Allaah will compensate him with something better. Written by: Ibn Jibreen. Your working in this institute is clearly helping them to continue engaging in riba, which is something that is forbidden not only in Islam but in all religious laws revealed to other Prophets. So you have to look for a new job.

Can this in any way be regarded as being forced to do something, or does he have to leave that job? Question: You mean that the threat of being sacked is not a kind of being forced? Answer: It is not a kind of being forced, because this is not the only kind of work that Allaah created. Could this be a reason for adopting a lenient attitude and allowing people to take this kind of work? Answer: No, this is not an excuse, because if it were, we could say that the poor man who needs money to build a house or get married would be allowed to deal with riba and this is not the case.

This person works with the entire program and cannot work only on one part and ignore the other part. Is it permissible for him to work on this program or not? Question: This computer program runs calculations by pressing buttons, so the accounts for all budgets are done by pressing buttons. They are not recorded on paper, for example, so that he could record this and not record that. Everything is done by pressing buttons, including those that involve riba.

It is not possible to separate between them. Answer: To be on the safe side, he should not work there, and Allaah will send his provision. At first he was employed on the basis of false certification, but after six months he started to do the job as well as anyone who has the proper qualifications, so what is the ruling on the salary received after he started to do well? For example, a person studied business and produced a false certificate in computers, and he did the work well — as stated in the question — he did the work well after that.

Do you mean that he should leave his job? This means that he has to get a university degree. Either accept me now that I know the job well, or I shall leave. But it is possible that some of the army may be fighting them in other places, and it is possible that we may be involved in such fighting in the future, but the military bases where I work now are not involved in fighting against the Muslims. Verily, Allaah loves those who deal with equity.

Making images of animate beings is forbidden, as it was reported in the saheeh evidence. Therefore earnings from doing this are unclean and it is not permissible to consume them. An exception is made in the case of images that are necessary, such as photos for ID documents and photos used to track down criminals and so on. It is permissible Transactions - Part 7 to make these images and receive payment for doing so. The one who is asking this question could work only with pictures of things that are not animate, or he can try to look for another job.

Whoever gives up a thing for the sake of Allaah, Allaah will compensate him with something better. Another program may be added to the disks to protect the contents, so that no one can copy the original program. My job has to do with these protection programs, working for companies or program owners. If I produce programs to protect this material, as far as I can see, I am reducing the number of copies available, because then no one can make copies and they have to buy original versions.

Clinicians, Imams, and the Whisperings of Satan | Yaqeen Institute for Islamic Research

Is my work to protect these programs that contain objectionable material halaal or haraam? And Allaah knows best.. He says that often times a passenger will get in the vehicle and after a portion of the journey asks him to stop at the liquor store so he can pick up his booze. Also, some people may require him to take them to very undesirable places such as night clubs or places of that sort.

Is it permissible to do a job that requires such things? Some passengers also ask him to take them to places such as nightclubs. Is it permissible for him to work in this occupation or to accept these fares? I own a barber shop for men. What is the Islamic ruling on this? It is forbidden for a Muslim to shave his own beard because of the saheeh reports that indicate that this is forbidden. I wanted to know will it be alright to accept this job. Please do reply me. We ask Allaah to compensate you with something better. Question: Assalamu Alaikum. However, I thought about the limitation in practicing pharmacy as a muslim because a pharmacist sells drugs that might contain alcohol in it or the drug itself for example, contraceptive pills or others might be doubtful.

In such a situation, I would like to know which will be better for me: continue or quitting? May Allah reward you. Now is the appropriate time for you to be thinking of your future, for this will lead you to take decisive action from now. But if you know that you will not be able to avoid it, or you believe it is more likely that you will be too weak to avoid it, then you should change to another specialty from now, so that you will be able to practice a profession that will be acceptable to Allaah.

Alternatively, if you see that there are impediments to practicing your specialty due to the involvement of forbidden items, you could take the initiative and commitment to finding permissible alternatives, whether natural or synthetic, to the forbidden items. The important thing is to ensure you will not put yourself in a position where you are involved in the sale, receiving, or giving of items that are haraam.

Some of the issues having to do with medicine need to be contemplated; for example, if a medicine contains alcohol and would intoxicate a person if a large amount was drunk i. Similarly there are questions surrounding the impurities that form the ingredients of some Transactions - Part 7 medicines: is the structure of the impure substance changed in totality when it is mixed with the other ingredients, or does it remain the same? Surely you are not unaware that there are medicines taken from the urine of pregnant women, or blood, or from body parts removed from humans, such as placentas, to which the rulings concerning dead meat apply.

I have been offered a job at a Bank, and I am not sure whether I should work there or not, because the bank makes money from interest Riba. Please tell me whether working there is allowed Jaaiz , or not. It also includes a prohibition of helping others to commit wrong acts. It is inevitable that the employee in a riba-based bank will play a part in riba dealings one way or another, even if he is just a security guard.

Maybe Allaah will help you, my brother, if you are patient, to find halaal employment. Can I work in his store because most of the pizza orders are pork pizza? Because by doing so you are taking part and cooperating in sin. My question is whether I could develop software for a bank which deals in ribaa interest. May Allah help us and you to do the things that will please Him, and keep us away from the things that will earn His wrath. May Allah bless our Prophet Muhammad. Is it haraam to be enforcing laws that have not been developed by our Creator Allaah and His holy Prophets upon whom be peace?

Even if it means enforcing laws on non-Muslims? Partciluarly, is it permissible to enforce a law like punishing someone for speeding on the highway? What about allowing someone to drink alcohol if he is over 21 but not if he is under 21? Even though this is not Islamic, should a Muslim allow such behaviour among nonMuslims? Of course, Muslims will be accountable for these haraam actions in the Hereafter, but is it okay to let non-Muslims do this? Answer: Praise be to Allah. If a Muslim is able, through such work, to fight evil and Transactions - Part 7 oppression, or to prevent or reduce it by using the existing laws which may contain something of justice and decency, then it is permissible if his intention is to seek the pleasure of Allah.

He may do this work even if it involves preventing only some people - but not all - from getting drunk, for example. If a customer brings these to me, and I ring him up and put the money in the register - am I a kaafir? I hate the shirk, Answer: Al-hamdu lillaah Jurisprudence and Islamic Rulings As long as you are a true believer, who believes in the oneness of Allah, the Most Gracious, and who has not committed any act that would expel you from the religion of Islam, and as long as you hate!

However, you must realize that it is unacceptable for a Muslim to aid or abet the kuffaar nonbelievers by any means or medium relating to the celebration of their holiday occasions. This would encompass selling items that are used in their celebrations. This idea is based on the fundamental principle that states that it is unacceptable for a Muslim to sell the kuffaar grapes or juice which they will use to produce wine or alcoholic beverages. By the same token it is also unacceptable for a Muslim to sell them weapons that will be used to fight Muslims.

Not meat, nor food eaten with bread , nor clothes, nor should they even be lent an animal to ride on. They should not be helped in any way that relates to their holidays because this would be considered a form of glorifying their shirk blasphemy and Transactions - Part 7 supporting them in their apostasy and disbelief…. We ask Allaah to help you be firmly established on the truth, and to ward you away from wrong and falsehood, and to provide you with good and righteous means of living. May the peace and blessings of Allaah be upon our Prophet Muhammad. As for myself I have never even tested alcohol and would discourage other muslims from doing so.

Answer: al-hamdu lillaah. The Prophet also cursed ten types of people relating to the issue of wine, Jurisprudence and Islamic Rulings among them the one who sells it. In addition, selling it would be assisting and abetting people in sin and transgression, and Allaah the Almighty has said interpretation of the meaning We hope that the answer will be detailed.

May Allaah reward him with good. But it remains for him to forbid mixing, because of the evil and temptation that it involves. Al-Qurtubi may Allaah have mercy on him said: This verse indicates that Allaah has given permission to ask of them from behind a screen in the case of necessity, or when consulting them about some matter. You are not like any other women. What fitnah can be greater than that? What heart can remain free of sickness when this is the case? The Prophet peace and blessings of Allaah be upon him took care to prevent men mixing with women even in the dearest spots on earth to Allaah, namely the mosques, when he separated the rows of men and women, and he stayed for a while after saying the salaam so that the women could depart, and he designated a door of the mosque specifically for women.

The evidence for that is as flows: 1 — It was narrated that Umm Salamah may Allaah be pleased with her said: When the Messenger of Allaah peace and blessings of Allaah be upon him had said the salaam, the women would get up and leave when they had said the salaam, and he would stay for a while before getting up to leave. Ibn Shihaab said: I think — and Allaah knows best — that he stayed a while so that the women could disperse before the men got up to leave. Narrated by al-Bukhaari, no. This is among the greatest evidence that Islam forbids mixing.

If these precautions are to be taken in the mosque which is a pure place of worship, then taking them in other places is undoubtedly more important. For more details on the dangers of mixing, please see the answer to question no. What he has to do is to fear Allaah and not help to spread evil and corruption among the believers.

He should be keen to make his food good i. Otherwise he should look for other, permissible work. Whoever gives up a thing for the sake of Allaah, Allaah will compensate him with something better than it. Question: To begin, I state that I embraced Islam about 15 years ago, part of what is so impressive to me is the true revolution to women and their rghts which Islam has made, alhumdo lillah. But regretfully, so many Muslims Jurisprudence and Islamic Rulings do not acknowledge nor apply these standards and I have seen many women taken advantage of due to it.

So how can a woman protect herself from being taken advantage of by her husband? For instance, he wants her to work within his business, still take care of the children an even have more children, bringing the infant to work following the delivery as early as the first week out of the hospital. She is repsonsible for the grocery shopping, taking the older child to day care, working at his business, preparing meals, and keeping the house neat. He will assist periodically but not without stating that he has done so as if she should have done it herself.

Can she insist on staying home and being supported? Or must she obey her husband - since he is not asking her to do something haram? Sorry this is so lengthy, but it is a common problem among many sisters I have seen, taking the rights Allah gave us and not being taken advantage of. Allaah has made men the protectors and maintainers of women for two reasons, what Allaah has given to men and what men earn.

This is what Allaah has given to men. Their rights over you are that you should provide for them and clothe them on a reasonable basis. Al-Nawawi may Allaah have mercy on him said: This indicates that it is obligatory for the husband to spend on his wife and clothe her. This is established by scholarly consensus. One of the reasons why it is obligatory for the husband to spend on the wife is that the wife is prevented from earning an income because of her duties towards her husband, children and house.

There is scholarly consensus that this is obligatory. The husband has to fear Allaah his Lord, and take care of the wife and children that Allaah has entrusted to him. It is not permissible for him to force his wife to do that which she is unable to do. She does not have to work and spend on the house and on him; rather it is obligatory for him to spend on her even if she is rich. The woman does not have to work outside the house, especially if going out will expose her to mixing with non-mahram men and failing or falling short in her duties towards her house and children.

As mentioned above, it is obligatory for the husband to spend on her, according to scholarly consensus. He has to realize this and make his wife feel safe and protected in her house so that she can do that which Allaah has enjoined upon her. See also the answer to question no. Question: Can a father force his daughter to work in a mixed environment?. Working in mixed environments is not free of the risk of some haraam things happening, such as looking, being alone with a person of the opposite sex, or feeling attracted. Hence the scholars have issued fatwas stating that it is haraam, based on what usually happens.

It is not permissible for a woman to study or work in a place where men and women mix, and it is not permissible for her guardian to allow her to do that. Based on that, the father has no right to force his daughter to work in a mixed workplace. This daughter must explain to her father the dangers of working in a mixed environment, and that it is haraam. She should remind him of his duty to protect his family and save them from the Fire, and she should do so in a wise manner and with beautiful preaching.

Does they who worked to family and living with that family is considering as a slave? It is very important to us know about The status about Woman Labour, because this issue used by christian misionaries to denigrating Islam in here. Firstly: The servants who work in households do not come under Transactions - Part 7 the same rulings as slaves, whether male or female. Rather they come under the ruling of private workers who are hired to work for the employer, and are like any other employee.

We have already spoken about female servants and the ruling on bringing them from their countries, and the haraam actions committed by some families towards female servants. Please see the answer to question no. Secondly: What some of these heads of households have done to these servants is not condoned by Islam, rather Islam forbids it and warns against it. It is not permissible to use that as a means of attacking Islam or giving a bad impression of Islam, because these sins on the part of some Muslims are forbidden by Islam itself.

You are a man in whom there is still some jaahiliyyah ignorance! Your slaves are your brothers whom Allaah has put under your command. So whoever has a brother under his command should feed him of what he eats and dress him of what he wears. Do not ask them slaves to do things beyond their capacity and if you do so, then help them. Thirdly: It is not permissible to be alone with these female servants, Jurisprudence and Islamic Rulings or to look at them, because they are non-mahrams to the men of the household.

Similarly male servants are nonmahrams to the women of the household so it is not permissible for them to uncover in front of them or to be alone with them. My mother tells me to go out in front of the servants and to put a scarf on my head. Is that permitted in our pure monotheistic religion which tells us not to disobey the commands of Allaah?

He replied: Drivers and servants come under the same rulings as all other men: it is obligatory to observe hijab in front of them if they are not mahrams. It is not permissible to obey your mother or anyone else in matters that involve disobedience towards Allaah. But over the years, me and my fiance have developed some differences. Even though most of them are of minor nature, but there is one problem that always leads to an altercation between us, and that is the issue of me doing a job after marriage.

My finace insists that its forbidden in Islam that a woman does a job only because she wishes to, and not out of need. It has become common for engaged couples to speak together and go out together before the marriage contract is done. If this is the case in your situation, Jurisprudence and Islamic Rulings then you are husband and wife and your husband has the right to shake hands with you, be alone with you and travel with you.

But if the marriage contract has not yet been done, then these meetings are haraam.

The ability to cultivate a space of scholarly debate that cuts across these boundaries depends upon the success of the deliberative process to establish a form of consensus. These questions are usually sent by letter, fax or email to the Islamic Cultural Centre of Ireland, where the ECFR's secretary-general receives, organizes, and sometimes forwards the questions to members known for their expertise in the field. The institutional framework of the ECFR and the limited time of each session do not allow all questions to be answered.

Certain issues deemed to be consensual—such as the obligation for a Muslim woman to wear the headscarf—will simply not be discussed. Issues deemed to be too politically-sensitive such as homosexuality may also be put aside. Except in those cases where the petitioner is known to one of the scholars, the questioner is a complete stranger.

Sometimes factual information considered unimportant by the petitioner—but crucial for the mufti's interpretive work—may be missing: Under what precise circumstances did the husband pronounce a triple talaq , and were there any conditions—such as anger or drunkenness—that might invalidate the pronouncement? To borrow a commonly-used metaphor, the petitioner's absence makes the diagnosis of the spiritual illness difficult, rendering the provision of a remedy in the form of a fatwa all the trickier. On the other hand, a question which is seen as lacking a commitment to traditional fiqh may elicit a contemptuous answer, even when that answer clashes with the logic of the ECFR's project.

By contrast, a leading question which clearly tries to push the boundaries of traditional fiqh but shows an awareness of and sensitivity to the Islamic legal tradition has a chance of mobilizing the energy of the Council's members. The scholar who drafts the fatwa proposal is expected to engage with the authoritative Islamic texts especially the Qur'an and Sunna ; to disclose the reasoning that underlies the opinion; and to inscribe the specific issue in a broader narrative structure. This methodology founds the regulatory power which the muftis attribute to their fatwas.

While some fatwas seem to be formulated in neutral terms, others are quite passionate about their subject matter. In recent years the sessions of the ECFR have been largely structured around the presentation of research papers and the drafting of authoritative opinions on issues that do not necessarily originate in questions from Muslim communities. These texts do not strictly-speaking partake in the same moral universe of the fatwa which I have described above, but they seek to bind their addressees through a mode of interpellation that also draws on the performative power of Muslim ethical speech Caeiro, In the absence of a specific question, how do the scholars go about producing a text that will be disseminated in their name?

What are the criteria that define an apt statement in this context? And what precisely is to be debated? Sometimes the choice clearly responds to concerns internal to Muslim communities. Family issues—especially marriage and divorce—arguably absorb most of the time of the imams officiating in mosques across Europe. A few sessions of the ECFR have been devoted to discussing the general frameworks as well as the precise rules of Muslim family matters in Europe. Does engaging Tantawi's comments on France's right to ban the hijab from its public schools diminish the impact of Shaykh Al-Azhar's opinion or merely contribute to the public display of Muslim divisiveness?

To what extent should the ECFR follow public debates in conflating integration and anti-terrorism agendas? Both typically require numerous drafts, lengthy discussions, and some patient negotiation. A previously-issued fatwa by a recognized religious authority is often the starting point of the discussion. Many of the relevant fatwa collections are available electronically and easily accessible during the meetings.

Staff from IslamOnLine covering the session for the website may distribute printouts of the relevant fatwas from their online fatwa database the Arabic fatwas are in fact often the individual opinions of some of the scholars attending the meeting such as Qaradawi, Mawlawi or Ali al-Qaradaghi. The members disagree on whether the ECFR should try to revise these fatwas or simply endorse them. After the first draft is read aloud, passages are dropped, elaborated or modified. Since the authority of the fatwa is deemed to be directly proportional to its proximity to a general consensus, the ECFR's leadership tries to accommodate most of the objections which are formulated by the members.

Voting by show of hands —the constitutional method of resolving divisive issues within fatwa bodies in general—is rarely practiced. Although it is theoretically possible to attach a dissenting opinion to the text of the collective fatwa, this is seen as diminishing the authority of the ruling and therefore discouraged. In one instance concerning the possibility of acquiring a house through an interest-bearing loan, the failure of the ECFR's leadership to attach the dissenting opinion of three scholars to the published text of the fatwa led to their resignation Caeiro, But consensus sometimes is difficult to reach; many issues including the following: defining the concept of fiqh al-aqalliyyat ; deciding on the marital status of a married woman who converts to Islam while the husband remains non-Muslim; establishing the prayer timetable; providing a definition for terrorism have to be adjourned once, or twice.

Some—like the status of meat products slaughtered by non-Muslims—have been indefinitely postponed. When a consensual answer appears impossible, the leadership of the ECFR may decide to produce the fatwa of one of its leading scholars instead: if the members cannot agree on whether an interest-bearing loan to build an Islamic Centre should be allowed, discouraged, or forbidden, a previously-issued fatwa by the ECFR's vice-chairman Faysal Mawlawi may be sent to the petitioner in order to remove his burden They discuss the following questions: How should one articulate specific injunctions with general rules?

What importance can be given to marginal opinions from the fiqh heritage which contradict the views of the majority of the scholars? What are the meanings and fields of application of reform? Since the Prophet forbade interfaith inheritance in an authentic hadith, but also stated that Islam does not harm the believer, should European converts to Islam be allowed to inherit from their non-Muslim relatives?

Furthermore, if Muslims can be in a state of necessity for such funds, does one measure the necessity in individual, regional, or global terms? These and other distinctions guide the ECFR muftis in their deliberations. But fiqh has not abolished the subjectivity involved in determining the appropriate balances and in facilitating the life of believers without illicitly transgressing the textual limits. In Europe, however, it connects with more specific questions about the integration of Muslims. In order to do so the muftis sometimes draw flattering comparisons between Islamic norms and positive laws, or try to show how the former are in conformity with human nature.

But the fatwas and resolutions of the ECFR also have to be made relevant for the variety of Muslim communities and the heterogeneity of European contexts. A discussion about the French headscarf debate only a few months before the government's decision to ban it from public schools had materialized is instructive here since it revealed sharp divisions between the French-based members of the UOIF and others. Wary of the consequences of openly defying a proposed law which had gathered almost universal support in France, the leaders of the UOIF sought a fatwa from the ECFR stating that Muslim girls could go to public school without the headscarf—in other words, a reiteration of their own position since the s.

Distance from the French context and disengagement from local Muslim politics led members such as Qaradawi to voice more vocal criticism. Collectively, members argued about the appropriate tone and effective structure of justification for expressing dissent and interpellating the French state. Under these conditions, what position should the ECFR adopt in relation to the lunar calendar? How much attention should be paid to the actual practices of European Muslim communities?

Should the members encourage Muslims to follow astronomical calculations in spite of their awareness that some will insist on the eye sighting of the moon? Or should the ECFR try to reconcile its position regarding astronomy with that of Saudi Arabia's, which many Muslims regard as authoritative in these matters? These and other questions are the object of intense debate within a collective fiqh council committed to a range of different projects. Attempts to lay out the principles of minority fiqh , and to establish its relation to mainstream fiqh , have been produced in Britain, Egypt, France, Morocco, Qatar, Saudi Arabia and the USA.

The institution most closely associated with the concept of minority fiqh is the European Council for Fatwa and Research, a body which aims at providing an authoritative reading of the Islamic tradition in a context of migration and social change. The complex deliberative process that I have described above suggests that one can speak of minority fiqh only as an evolving project, diversely understood and variously implemented, by the heterogeneous group of scholars that sit in the ECFR. The fatwas can therefore be— and have been —revisited, revised, or completely rewritten.

One consequence of the multiple authorships which underlie the collective text is that the fatwa will often defy a yes-or-no definition; it may be incomplete and sometimes even deliberately? Although it has been read by opponents and defenders of the right of the woman to remain married with her husband as an authorization, some members—including Mawlawi—have claimed that no fatwa has actually been issued on the topic.

How they eventually circulate amongst Muslim and non-Muslim publics, and the kinds of appropriations or subversions that may take place, lie ultimately outside of the muftis' control. Salafi Ideologies? Johansen Baber, , Contingency in a Sacred Law.