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31  Islam / Hadith Discussion / Re: Shortening prayers on: July 07, 2009, 04:42:00 AM
Another query:

in this hadith it is clearly specified that we can delay the salah of magrib till isha & can pray both together in 3's & 2's with a short duration in the two.
 
now i want to confirm whether we can pray the two salah during magrib time.
32  Islam / Hadith Discussion / Re: Shortening prayers on: July 07, 2009, 04:40:47 AM
Anothery query:

If one is set to go on a journey at a time when prayer is not yet due, is it permissible for one to perform the prayer at that time, knowing fully that the prayer's time will due when he will be on board?
33  Islam / Ask a question on Islam / Help in job on: July 07, 2009, 04:35:56 AM
A brother asks:

i have struggled a lot in my life i am a B.E graduate,good experience
in IT INDUSTRY struggling lot of years with out having good job Pls help
i regurarly pray to god. i dont know why god is not accepting my dua's
is there any special prayer /dua pls tell me i will be very great full to u
34  Islam / Ask a question on Islam / junub on: July 07, 2009, 04:33:23 AM
A brother asks:

may the peace of allah be upon you  please iwan t o be sure on how totake ritual bath to make my self clean and ready for salat after emitting semens on the body from my  sleep without having sexual intercourse  please try to ex plain and ellaborate further
35  Islam / Hadith Discussion / Re: Shortening prayers on: July 02, 2009, 08:19:50 AM
A brother asks:

Is there a minimum or maximum number of days of at-taqeseer? Can a student who studies in another town engage in Shortening Prayer? If yes,  in his home town or campus town?
Thank you very much

Please see:

Praise be to Allaah.

Firstly:

The majority of scholars are of the view that a traveller may avail himself of the concessions of travel so long as he is not staying in the place to which he has gone for four or more days, whether he travels for work, medical treatment, a vacation or any other reason.

See the answer to question no. 21091.

Ibn Qudaamah (may Allaah have mercy on him) said: The well known view of Ahmad (may Allaah have mercy on him) is that the period during which the traveller must perform his prayers in full with the intention of staying is a period in which there are more than twenty-one prayers. And it was narrated from him that if he intends to stay for more than four days he must perform his prayers in full, but if he intends to stay less than that, he may shorten them. This is also the view of Maalik and al-Shaafa’i. End quote from al-Mughni (2/65).

It says in Fataawa al-Lajnah al-Daa’imah (8/109): the basic principle is that the traveller who is actually travelling is the one who is granted a concession allowing him to shorten the four-rak’ah prayers, because Allaah says (interpretation of the meaning):

“And when you (Muslims) travel in the land, there is no sin on you if you shorten As‑Salaah (the prayer)”

[al-Nisa’ 4:101]

and Ya’la ibn Umayyah said: I said to ‘Umar ibn al-Khattaab (may Allaah be pleased with him): “ ‘And when you (Muslims) travel in the land, there is no sin on you if you shorten As‑Salaah (the prayer) if you fear that the disbelievers may put you in trial (attack you),’” He said: I wondered the same thing as you, and I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about it, and he said: “It is a charity that Allaah has bestowed upon you, so accept His charity.” Narrated by Muslim.

The one who stays in a place for four days and nights or less also comes under the ruling of the traveller who is actually travelling, because it is proven in the hadeeth of Jaabir and Ibn ‘Abbaas (may Allaah be pleased with them) that the Prophet (peace and blessings of Allaah be upon him) came to Makkah on the fourth of Dhu’l-Hijjah for the Farewell Pilgrimage, and he (peace and blessings of Allaah be upon him) stayed for the fourth, fifth, sixth and seventh, and he prayed Fajr in al-Abtah on the eighth day, and he shortened his prayers during those days. He had formed the intention to stay, as is well known. So everyone who travels and intends to stay for this length of time that the Prophet (peace and blessings of Allaah be upon him) stayed, or less, may shorten his prayers. Whoever intends to stay longer than that should offer the prayers in full, because he does not come under the heading of a traveler.

But if a person stays for longer than four days during his trip and has not formed the intention to stay, rather he has resolved that when he has finished his business he will go back, like one who stays in a place to engage in jihad against the enemy, or has been detained by the authorities or by sickness, but he has resolved that when the jihad ends with victory or a peace treaty, or the sickness or enemy power that is keeping him there ends, or he sells all his goods and so on, he will go back, then he is regarded as a traveller, and he may shorten the four-rak’ah prayers, even if that period is long, because it is proven that the Prophet (peace and blessings of Allaah be upon him) stayed in Makkah during the year of the Conquest for nineteen days, during which he shortened his prayers, and he stayed in Tabook for twenty days to fight the Christians, and he led his companions in shortened prayers, because he had not resolved to stay, rather his intention was to leave once he had finished his business. End quote.

Secondly:

The Sahaabah (may Allaah be pleased with them) did not travel for a vacation for six months as mentioned in the question. Rather they would travel for jihad for the sake of Allaah, or to seek knowledge, or to seek a halaal provision, and other religious and worldly interests, such as Ibn ‘Umar (may Allaah be pleased with him) who stayed in Azerbaijan for six months, and snow kept him from entering, and he shortened his prayers.

Thirdly:

You do not have to make up the prayers that you shortened during this time, because it is possible that you may come under the category of travelling. The Standing Committee was asked about a person who was sent by Saudi to Germany, who stayed there for nearly one and half years and he shortened his prayer. They replied:

You do not have to make up the prayers that you shortened or delayed or joined with other prayers, because it is possible that you may come under the heading of travelling. But in the future you should pray the four-rak'ah prayers in full and offer every prayer on time, because the ruling of travel no longer applies to you, because you have resolved to stay, and you have resolved to stay for more than four days. So you have to pray in congregation if possible, and do not pray alone.   

End quote from Fataawa al-Lajnah al-Daa’imah (8/155)

And Allaah knows best.


Islam Q&A
36  Islam / Hadith Discussion / Shortening prayers on: July 02, 2009, 08:18:30 AM
Assalamualaikm wr wb

I have received some queries regarding the below hadith:

Shortening the Prayers (At-Taqseer) 8th Rajab 1430 (1st July 2009)

Narrated 'Abdullah bin 'Umar (Radi-Allahu 'anhum):

"I saw Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) delaying the Maghrib
prayer till he offered it along with the 'Isha' prayer whenever he was in a
hurry during the journey." Salim narrated, "Ibn 'Umar used to do the same
whenever he was in a hurry during the journey." And Salim added, "Ibn 'Umar
used to pray the Maghrib and 'Isha' prayers together in Al-Muzdalifa."
Salim said, "Ibn 'Umar delayed the Maghrib prayer because at that time he
heard the news of the death of his wife Safiya bint Abi 'Ubaid. I said to
him, 'The prayer (is due).' He said, 'Go on.' Again I said, 'The prayer (is
due).' He said, 'Go on,' till we covered two or three miles. Then he got
down, prayed and said, 'I saw the Prophet (Sallallahu 'Alaihi Wa Sallam)
praying in this way, whenever he was in a hurry during the journey.'

'Abdullah (bin 'Umar) added, "Whenever the Prophet (Sallallahu 'Alaihi Wa
Sallam) was in a hurry, he used to delay the Maghrib prayer and then offer
three Rakat (of the Maghrib) and perform Taslim, and after waiting for a
short while, Iqama used to be pronounced for the 'Isha' prayer when he
would offer two Rakat and perform Taslim. He would never offer any optional
prayer till the middle of the night (when he used to pray the Tahajjud)."

Bukhari Vol. 2 : No. 197
37  Islam / Inspirational Islamic Stories / Re: inspirational Islamic stories on: June 30, 2009, 04:58:05 AM
Assalamu'alaikum wr wb

Below is a wonderful story subhan'Allah, giving us some insight into how to treat our children.

The Bitter Harvest

--------------------------------------------------------------------------------

by Muhammad Al-Shareef
 

I was a teacher in the Qur’anic study circle at our neighborhood Masjid at the time. I would see this young boy after Maghrib prayers, you might say he was about fifteen years old. He held a pocket Qur’an and sat alone reading from it - no, he wasn’t actually reading from it, he was just trying to make it seem as if he was.
Now and again, he would shyly steal a few glances at us, curious to know what we were doing. Once in awhile, you might see him straining to make out what we were talking about.

Every time I caught his eye, he would avert his head and continue with his recitation, as if he had not intended to look this way.

Day after day, he sat in the same reserved manner, revealing the same timid glance. Finally after Isha Salah one day, I resolved to confront him.

“As Salamu ‘Alaykum, my name is Salman, I teach the Qur’anic study circle in this Masjid.”

‘And my name is Khalid.’

Strange, he replied so fast, as if he had been waiting to share this piece of information for such a long time and expected to be asked.

“Where do you study Khalid?”

‘In the Eighth grade … and I … I love the Qur’an a lot.’

Strange indeed, why did he add that last sentence?

Confidently, I asked him, “Listen Khalid, have you got any free time after Maghrib? We would be honored to have you join us in the class.”

‘What? The Qur’an? The Halaqah? Yes … why, yes of course (happiness overcame him). I’ll be there, Insha’Allah.’

That night, I couldn’t think of anything other than this young boy and the haze that surrounded his behavior. Sleep would just not come.

I attempted to interpret an answer for what I saw and heard, but there was none. A verse of poetry came to mind: ‘the coming days shall unravel the mystery / and the news may appear from where you could never see.’

I turned on my right side and slipped my right hand under my cheek. O Allah, I have surrendered myself to You and to You I turn over my affairs.


*** Subhan Allah, how the calendar was jogging by. Khalid was now a regular in our Qur’anic circle, energetic and successful in memorization. He was friends with everyone and everyone was friends with him. You could never catch him without a Qur’an in his hand, or find him in any other line in Salah other than the first. There was nothing wrong with him except for his occasional long lapses of attention. There were times when his stoned eyes would reflect the fathomless thought going on in his mind. Sometimes we knew his body was with us, but his soul was somewhere else, suffocating in another world.

Occasionally, I would startle him. All he had was a mumble to reply with, he would have been the first to admit its fabrication.

One night, I walked with him after class to the beach shore. Maybe his big secret might meet something equally large, relax somewhat, and release its distress and pain.

We arrived at the beach and traced the waves. The full moon was out.

A strange sight. The darkness of the night found the darkness of the sea, with a lit moon in-between them.

It sat somewhat embarrassed at its intrusion, similar to my shyness towards Khalid right then.

The rays of the silent moon rested on the silent waves of the sea. I stood behind the silent boy. The scene was silence.

Just then!

It all shattered and crushed to the ground as the young boy fell to the bottom, bleeding his heart with tears. I chose not to interrupt Khalid’s emotional release, perhaps the saltiness of his tears might help him relax and cleanse his distress.

After a few moments he said from behind his tears, ‘I love you all … I love the Qur’an … and those who love it. I love pious brothers, moral, pure brothers.

‘But … my father … it’s my father.’

“Your father? What is wrong with your father Khalid?”

‘My father always warned me not to hang around with you people. He’s afraid. He hates you all. And he always tries to convince me that I should hate you too. At any chance he gets, he’ll try to prove his point with stories and tales.

‘But … when I saw you people in the Halaqah reciting Qur’an, I saw something entirely different. I saw the light in your faces, the light in your clothes, the light in your words, even when you were silent I could see the light even then.

‘I doubted my father’s tales and that’s why I would sit after Maghrib, watching you, pretending that I was part of the circle, trying to share in the light.

'I … I remember Ustadh Salman … I remember the time you approached me after ‘Isha prayer. I’d been waiting for that moment for such a long time. When I began the classes, my soul locked itself into a world of purity with your souls. I began the circle and was persistent. I wouldn’t sleep, my days and nights became Qur’an. My father noticed the change in my routine. He found out, one way or another, that I had joined the circle and that I was now hanging out with “terrorists.”

‘Then, on a dark night…

‘We were waiting for father to come home from the coffee shop, his daily ritual, so that we could all have dinner together.

‘He entered the house with his hardened face and slaps of anger.

‘We all sat together at the dinner mat. Silence settled on the gathering as usual, all of us were afraid to speak in his presence.

‘He knifed the silence with his roaring and immediate voice. “I heard you’ re hanging out with the fundamentalists.”

‘I was caught red. My tongue looped and failed. All the words in my mouth attempted to come out at the same time. But, he didn’t wait for the answer…

‘He snatched the teakettle and threw it maliciously at my face.

‘The room spun and the colors united before my eyes. I stopped distinguishing the ceiling from the walls from the floor, and fell.

‘My mother held me.

‘A damp cloth on my forehead reminded me of where I was. The vicious voice turned on my mother, “Leave him alone, or you’ll be in the same lot.”

‘I crawled out of my mother’s lap and whimpered away to my room. He followed me down the corridor with the cruelest curses.

‘There was not a day that he didn’t beat me in some way. Curses, kicks, throwing whatever was nearest to his hand. My body had finally become a shiver of fear, grotesque colors formed all over. I hated him.

‘One day while we were sitting at the dinner mat, he said, “Get up, don’t eat with us.”

‘Before I could get up though, he pounced immediately and kicked me in the back, making me slam into the pots.

‘At that moment, lying there on there on the ground, I pretended to stand taller than him and shout back in his face…

‘One day, I’ll pay you back. I’ll beat you just like you beat me, and curse you just like you cursed me.

‘I’ll grow up and become strong. And you’ll get old and become feeble.

‘And then … I’ll treat you just like you treated me. I’ll pay you back.

‘After that, I left home and ran away. I just ran, anywhere, it didn’t matter anymore.

‘I found my way to this beach. It helped me wash away some of the sadness. I held my pocket Qur’an and began reciting until I could continue no longer because of my excessive crying.’

And here, a few of those innocent tears descended again, tears that sparkled under the moon like pearls under a lamp. I couldn’t say anything, the surprise had arrested my tongue.

Should I be aghast at this beast of a father, whose heart knew nothing about mercy? Or, should I be amazed at this patient young lad, whom Allah had wished guidance for and inspired with faith.

Or, should I be shocked at them both, at the father-son bond that had broken, causing their relationship to transform into that of a lion and a tiger, or a wolf and a fox.

I held his warm hand and wiped away a tear from his cheek. I reassured him, prayed for him, and advised him to remain obedient to his father. I told him to remain patient and that he was not alone. I promised that I would meet his father, speak to him, and try to evoke his mercy.


*** That incident slipped further away with each passing day. I tried thinking of ways to open Khalid’s case with his father. How should I speak to him? How was I going to be convincing? To be frank, how was I even going to knock on his door? Then finally, I collected my courage, rehearsed my plan, and resolved that the confrontation … uh, meeting … would be that day at five o’clock.

When the time arrived, I left for Khalid’s house with all my ideas and questions for his father dangling from my pockets.

I rang the doorbell. My fingers trembled and my knees were melting. The door opened. There it was, standing in the shadow with it’s frowned lips and veins beating with anger.

I tried beginning with a candid smile. Maybe it might smooth out some of the wrinkles before we even started.

He snatched my collar and jerked me towards him. ‘You’re that fundamentalist that teaches Khalid at the Masjid, aren’t you?’

“Well … uh … yes.”

‘God help me, if I ever see you walking with him again, I’ll break your legs. Khalid won’t be coming to your class anymore.’

And then, he mustered all the saliva in his mouth and spit on my face. The door slammed behind it.

Slowly, I unfolded a tissue that was in my pocket, wiped what he had honored me with, and retreated down the stairs consoling myself. Allah’s Messenger – sal Allahu alayhi wa sallam - suffered more than this. They called him a liar, cursed him, stoned him with rocks and caused his feet to bleed. They broke his teeth and placed dung on his back and expelled him from his house.


*** Day after day. Month after month. No sign of Khalid. His father forbade him from leaving the house, even for the congregational prayer. He even forbade us from seeing or meeting him. We prayed for Khalid … Until we forgot about him. Years passed away. One night, after the ‘Ishâ’ prayer, a shadow walked behind me in the Masjid and rested a familiar harsh hand on my shoulder. The same hand that held me years ago. The same face, the same wrinkles and the same mouth that honored me with what I was not deserving of.

But ... something had changed. The savage face had shattered. The angry veins had subsided, belittled and still. The body looked tired of all the pain and conflict, weakened by sadness and grief.

“How are you?” I kissed his forehead and welcomed him. We took a corner of the Masjid. He collapsed on my lap sobbing.

Subhan Allah, I never thought that that lion would one day become a kitten.

Speak up. What’s wrong? How is Khalid?

‘Khalid!’ The name was like a dagger piercing his heart, twisting inside, and breaking off. His head slumped.

‘Khalid is no longer the same boy that you used to know. Khalid is no longer the generous, calm and humble young lad.

‘After he left your circle he befriended a pack of evil boys, ever since he was little he loved to socialize. They caught him at that time of life when a youth wants to leave the house. Vanity, jokes.

‘He began with cigarettes. I cursed him, beat him. But there was no use, his body had grown accustomed to the beatings, his ears were used to the curses.

‘He grew quickly. He started staying up with them all night, not coming home until dawn. His school expelled him.

‘Some nights he would come home to us speaking abnormally, his face loose, his tongue confused, his hands shivering.

‘That body, which used to be strong, full, and tender, passed away. What remained was a feeble worn frame. That pure frosty face of his transformed. It became dark and filthy. The scum of misguidance and sin clung to it.

‘Those shy and simple eyes of his changed. They shot red like fire as if everything he drank or took showed immediately in his eyes like some sort of punishment, in this life before the next.

‘Hostility and disrespect replaced that shyness and cowardice he once knew. Gone was that soft, respectful young heart. In it’s place grew a hardened center, like a rock, if not harder.

‘Seldom a day would pass without incident. He would either curse, kick, or hit me. Imagine it, my own son. I’m his father, yet he still hits me.’

After releasing all that, his eyes returned wet and bitter. But, he added quickly, ‘I beg you Salman, visit Khalid. Take him with you, you have my blessing, the door is open.

‘Pass by him sometime. He loves you. Register him in the Qur’anic study circle. He could go with you on field trips. I have no objection. In fact, I am even willing to allow him to live in your homes and sleep over.

‘The important thing, Salman … the important thing is that Khalid returns to the way he was.

‘I beg you lad, I’ll kiss your hands, warm your feet, I beg you and beg you…’

He collapsed, crying and wheezing, into the memories of the grief and pain. I allowed him to complete everything he had to say.

Then I addressed him…

“Despite what has passed, let me try. Brother, you planted this seed. And this is your harvest.”
38  Islam / Ask a question on Islam / Re: wife and her living with in-laws on: June 30, 2009, 04:48:22 AM
Wa'alaikum assalam wr wb

The full reference for the below response is from:

http://www.islam-qa.com/en/ref/83778/in%20laws

Praise be to Allaah.

You should understand that differences are human nature; human beings are not all the same in terms of attitude, religious commitment, reasoning and behaviour. You should also pay attention to the fact that when a person grows older, their reasoning diminishes and they become childlike in many ways. You should also remember that you are dealing with your husband’s mother, and usually mothers-in-law feel as jealous of their sons’ wives as they would of a co-wife.

If you pay attention to all of the above, then your problems will begin to seem insignificant and your worry will be dispelled. What you are suffering from is something that many women suffer from, and it needs two important things: patience and wisdom.

So bear with patience whatever you see and hear from your husband’s family, and be wise in your dealings with them, especially with your husband’s mother, for by means of your wisdom you will be able to avoid many problems and you will earn their approval or at least put a stop to their ill will towards you; and you will also win your husband’s heart and please him.

Wisdom in your dealings with your husband’s mother means that you must speak nicely to her, praise her, pray for her, respond to her requests and be more concerned about her than she is herself, if she takes medicine, for example, or she has an appointment to visit a doctor. Gifts also play a major role in softening her heart and changing the way she deals with you.

But it should also be noted that you are not obliged to serve her or take care of her in the sense of it being an Islamic obligation. What you are doing is something that is mustahabb and is liked in Islam, and it is also kindness towards your husband. Perhaps if she realizes that you are doing something that is not obligatory upon you in sharee’ah, and your husband realizes that also, this will elevate your status in their eyes.

Secondly:

This does not mean that you should go along with her in gheebah or backbiting when she does that; rather you should advise her to stop eating the flesh of people by backbiting them. If she stops, that will be better for her, and you will have the reward for that, but if she continues and does not pay attention, then it is not permissible for you to sit with her when she is backbiting about others. Rather you must leave her company and your doing this may play a role in her stopping backbiting. It is not sufficient for you to denounce it in your heart in this case, because you do not come under the heading of being forced to do it. It is essential for her and her son to understand this ruling, and you should understand that if you stay with her when she is doing that, then you are a partner with her in the sin of backbiting, so how about if you join in with them by speaking?

Thirdly:

You have every right to have a separate house in which you live with your husband and children, and you have the right to privacy, if your husband wants you to live with his family, and he will not be disobeying his mother if he allows you that. The wise and intelligent man weighs things against the standards of sharee’ah, and gives each person who is entitled to rights his or her due, and he does not take away from one in order to give to another.   

But despite that we know how difficult it is to live separately in many cases, especially in current circumstances when finding suitable accommodation, especially in the big cities, is very difficult to achieve. In this case the man must look at his circumstances in general with an open mind, so that he will not make things difficult for himself or for the people around him. Allaah has decreed proficiency in all things.

Your husband has to understand the reality of your situation with his mother, because this is causing you to be edgy, which is affecting your children. It may also be affecting your husband. Hence he should hasten to solve the problems in his household, and he should accept frank discussion with you in all matters. He has to bear the responsibility that Islam has enjoined on him, and he has to honour his family, which also includes advising them and reminding them if they do something that is contrary to sharee’ah. He is also responsible for treating his wife kindly and he is responsible for raising his children. He is in great need of someone who can discuss these matters frankly with him and help him, and you are the main support who can help him in all these matters. 

We ask Allaah to guide you and set your affairs straight, and to reconcile between you, and to make you a happy family in this world and in the Hereafter.   

And Allaah knows best.

39  Islam / Ask a question on Islam / Re: Love on: June 30, 2009, 04:36:54 AM
Wa'alaikum assalam wr wb

Please see: http://www.islam-qa.com/en/search2/love/AllWords/t,q,a

There are many answers indirectly related to your situation brother.

May Allah bless you
40  Islam / Inspirational Islamic Stories / The Bitter Harvest on: June 23, 2009, 05:07:40 PM
Assalamu'alaikum wr wb

A sister has sent me the following e-mail:

i am a great fan of daily hadith and never miss reading the hadith every morning and also forwarding them to my friends.i would like to request if i could also get inspirational stories as daily mail for my kids.i would relly appreciate it.jazakallahu khairan,your sister.

i think this is an excellent idea, post any inspirational stories on this board.

Ma'salaam
41  Islam / Ask a question on Islam / wife and her living with in-laws on: June 23, 2009, 05:04:10 PM
Assalamu'alaikum wr wb

a brother has asked the following question in e-mail. Please post responses with evidence:

Asalamalekum !,
 
Appreciate if i could get some haadith on these points below :
 
1. What is the ruling of a muslim wife not being obliged to stay together with her in-laws (please quote unquote from the haadith as reference)
 
2. Her husband says that the wifes soul will not be taken away until unless she obliges her in-laws in her daily chores (pls provide ref)
 
Wasalam

(Husband narrating to his wife, referring some Haadith) : As per hadees there was this guy who got married and then would always listen to his wife and would not listen to his parents. He dint take good care of his parents because of which his parents were really very upset with him. When the time of his death arrived his soul could not be taken due to some unknown reason. So they consulted Prophet Mohammed (PBUH) who asked him if he was good to his parents. He replied no.... and then Prophet Mohammad (PBUH) replied that untill his parents forgive him for what he did to his parents hi soul cannot be taken away.
 
(Wife narrating) : So his point is that if his parents say something to me, then he cannot object them even if they are wrong..... coz  as per Islam wahtever his parents say is right and he cannot say anything against them coz Islam does not allow a son to say anything against his parents to his wife.... and does not allow to talk in favor of his wife in front of his parents. So does that mean that the wife has to suffer all the time even if the parents are wrong and she has no one to support her..... coz her only support in that house which is her husband supports his parents only!!!!!!!
42  Islam / Ask a question on Islam / Re: vinegar on: June 23, 2009, 05:00:27 PM
Wa'alaikum assalam wr wb

An excellent question.

Please see:

Are wine and spirit vinegar halal? Considering all vinegar is made from oxidising a form of alcohol and that normal vinegar is supposed to be halal?

Praise be to Allaah.

Vinegar is a well known basic foodstuff, made from wine of which the composition has changed so that it is no longer sweet but is acidic or sour.

Jaabir (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “What a good food is vinegar.” (Reported by Muslim, 3/1623)

When wine turns to vinegar by itself, without any deliberate treatment needed for it to be changed, it is permissible to eat, drink and handle it, according to the consensus of the scholars, because of the hadeeth quoted above.

But if the wine has become vinegar because of deliberate treatment, by adding vinegar, onions, salt etc., or by any other process, in this case the scholars (may Allaah have mercy on them) differ as to whether it is permissible.

The Shafi’is, Hanbalis and some of the Maalikis say that it is not permissible to deliberately change wine to vinegar because then it is not pure. The evidence (daleel) for this is the hadeeth of Anas ibn Maalik (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) was asked whether wine could be changed to be used as vinegar. He said, ‘No.’” (Reported by Muslim).

Abu Talhah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) was asked about some orphans who had inherited some wine. He said, “Pour it away.” He was asked, “Could they not make it into vinegar?” He said, “No.” (Reported by Muslim).

The reason for this is:

Allaah, may He be glorified and exalted, has commanded us to avoid wine. Keeping it and treating it until it turns into vinegar means handling it and being involved with it by storing it and benefitting from it, and this is not permitted.

It is permitted for a Muslim to buy vinegar from someone who is selling it, unless he realizes or comes to know that it was produced by means of a deliberate process. ‘Umar (may Allaah be pleased with him) said: “… There is nothing wrong with a man buying vinegar from the people of the Book, if they sell it, so long as he knows that they did not deliberately process it from wine.” (Al-Mughni, 8/330)

And Allaah knows best.

(Bidaayat al-Mujtahid li Ibn Rushd, 1/461; Kashshaaf al-Qinaa’ li’l-Bahwati, 1/187; Fath al-Qadeer li Ibn al-Hammaam, 8/166; al-Majmoo’ li’l-Nawawi, 1/225; al-Mughni li Ibn Qudaamah, 8/319).

 

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Sheikh Muhammed Salih Al-Munajjid
43  Islam / Hadith Discussion / MOVED: vinegar on: June 23, 2009, 04:58:36 PM
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44  Islam / Ask a question on Islam / Re: music.... on: June 23, 2009, 04:56:41 PM
and:

What is the ruling on Islamic nasheeds that are free of music?

Praise be to Allaah.

The clear saheeh texts indicate in a number of ways that it is permissible to recite poetry and listen to it. It was narrated in saheeh reports that the Prophet (peace and blessings of Allaah be upon him) and his noble Companions (may Allaah be pleased with them) listened to verse, recited it (as nasheed) and asked others to recite it, both when they were travelling and when they stayed at home, in their gatherings and whilst they were working, individually, as in the case of Hassaan ibn Thaabit, ‘Aamir ibn al-Akwa’ and Anjashah (may Allaah be pleased with them), and in unison, as in the hadeeth of Anas (may Allaah be pleased with him) which describes the digging of the ditch (al-khandaq). Anas said:

When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw how exhausted and hungry we were, he said (in verse):

“O Allaah, there is no life except the life of the Hereafter, so forgive the Ansaar and the Muhaajireen.”

And they said in response:

“We are the ones who have pledged allegiance to Muhammad, to make jihaad for as long as we live.”

(Narrated by al-Bukhaari, 3/1043)

  And in gatherings too: Ibn Abi Shaybah narrated with a hasan isnaad that Abu Salamah ibn ‘Abd al-Rahmaan said: “The Companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) did not speak in devious tones or in a soft manner. They used to recite verses in their gatherings, denouncing the affairs of their jaahiliyyah, but if it was the matter of their religion, they would become very serious and cautious (8/711). 

This evidence indicates that nasheeds are permissible, whether recited individually or in unison. The word nasheed in Arabic means raising the voice when reciting verse and making the voice sound beautiful and gentle.

  There are conditions to which attention must be paid with regard to this matter:

  Not using forbidden musical instruments in nasheed.

  Not doing it too much or making it the focus of the Muslim’s mind, occupying all his time, or neglecting obligatory duties because of it.

 Nasheed should not be recited by women, or include haraam or obscene speech.

  They should not resemble the tunes of the people of immorality and promiscuity.

  They should be free of vocal effects that produce sounds like those of musical instruments.

  They should not have moving tunes which make the listener feel “high” as happens to those who listen to songs. This is the case with many of the nasheeds which appear nowadays, so that the listeners no longer pay any attention to the good meaning of the words, because they are so entranced by the tunes. And Allaah is the  Source of strength.

  References:

Fath al-Baari, 10/553-554-562-563
Musannaf Ibn Abi Shaybah, 8/711
Al-Qaamoos al-Muheet,411

Sheikh Muhammed Salih Al-Munajjid
45  Islam / Ask a question on Islam / Re: music.... on: June 23, 2009, 04:54:32 PM
Please see:

Praise be to Allaah.

The aayaat of the Qur’aan and the Ahaadeeth of the Prophet (peace and blessings of Allaah be upon him) indicate that musical instruments are condemned, and warn us against them. The Qur’aan teaches that playing these instruments is one of the things that leads people astray and constitutes mockery of the Signs of Allaah. Allaah says (interpretation of the meaning):

“And of mankind is he who purchases idle talk to mislead (men) from the Path of Allaah, without knowledge, and takes it (the Path of Allaah, the Verses of the Qur’aan) by way of mockery. For such there will be a humiliating torment (in the Hell-fire).” [Luqmaan 31:6]

Most of the scholars interpreted lahw al-hadeeth (“idle talk”) as meaning singing and musical instruments, and every voice that diverts people from the truth.

Al-Tabari (Jaami’ al-Bayaan, 15/118-119), Ibn Abi’l-Dunya (Dham al-Malaahi, 33) and Ibn al-Jawzi (Talbees Iblees, 232) all reported that concerning the aayah (interpretation of the meaning):

addressed here as ‘you’ by Allaah, may He be glorified]. Everyone who speaks about anything other than obedience of Allaah or plays a reed pipe, flute, tambourine or drum, all of this is the voice of Shaytaan.”

Al-Tirmidhi reported in his Sunan (no. 1005) from Ibn Abi Layla from ‘Ata’ from Jaabir (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) went to to al-Nakhl with ‘Abd al-Rahmaan ibn ‘Awf, when his son Ibraaheem was dying. He took the child in his lap and his eyes filled with tears. ‘Abd al-Rahmaan said, ‘Are you weeping when you have forbidden us to weep?’ He said, 'I do not forbid weeping. What I have forbidden is two foolish and evil kinds of voices: voices at times of entertainment and play and the flutes of the Shaytaan, and voices at times of calamity and scratching the face and rending the garments and screaming.’”

Al-Tirmidhi said: this is a hasan hadeeth. It was also reported by al-Haakim in al-Mustadrak, no. 1683, al-Bayhaqi in al-Sunan al-Kubra (4/69), al-Tayaalisi in Musnad (no. 1683) and by al-Tahhaawi in Sharh al-Ma’aani, 4/29, and it was classed as hasan by al-Albaani.

Al-Nawawi said: “What is meant here is singing and musical instruments.” See Tuhfat al-Ahwadhi, 4/88.

It was reported in a saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him) said: “In my ummah there will be people who allow fornication/adultery (zina), silk, wine and musical instruments [ma’aazif]. Some people will stay at the side of a mountain, and they will have flocks of sheep. When a poor person comes in the evening to ask them for something he needs, they will say. ‘Come back to us tomorrow.’ Then during the night Allaah will destroy them by causing the mountain to fall upon them, while He changes others into apes and swine. They will remain in such a state until the Day of Resurrection.’”

(Reported by al-Bukhaari in al-Saheeh mu’allaqan, 51/10. Reported mawsoolan by al-Bayhaqi in al-Sunan al-Kubra, 3/272; al-Tabaraani in al-Mu’jam al-Kabeer, 3/319; and Ibn Hibbaan in al-Saheeh (8/265-266). Classed as saheeh by Ibn al-Salaah in ‘Uloom al-Hadeeth (32), Ibn al-Qayyim in Ighaathat al-Lahfaan (255) and Tahdheeb al-Sunan (5/270-272), al-Haafiz in al-Fath (10/51) and al-Albaani in al-Saheehah (1/140)).

Al-Haafiz said in al-Fath (10/55): Ma’aazif refers to musical instruments. Al-Qurtubi reported from al-Jawhari that ma’aazif meant singing, and what it says in his book al-Sihaah is that it refers to musical instruments. It was also said that it is the sound of musical instruments. In a footnote by al-Dimyaati it says: ma’aazif is tambourines and other kinds of drums. The word ‘azif is applied to singing and all other kinds of instruments that may be played.

Ibn al-Qayyim said in Ighaathat al-Lahfaan (1/256):

The evidence for this is that ma’aazif refers to all kinds of things used for entertainment. There is no dispute among scholars of the Arabic language on this point. If they were halaal, he would not have condemned those who permitted them, or compared permitting them to permitting wine and zina.

We may understand from the hadeeth that all kinds of musical instruments are forbidden. This is clear from the hadeeth for a number of reasons:

The Prophet (peace and blessings of Allaah be upon him) said “… there will be people who allow…” It is clear that the things listed here, including musical instruments, are forbidden in sharee’ah, but those people will allow them.

He compared musical instruments to things that are definitely known to be haraam, namely zina and alcohol. If instruments were not haraam, he would not have made this comparison. The evidence of this hadeeth that singing is haraam is definitive. Even if no other hadeeth or aayah spoke about musical instruments, this hadeeth would be sufficient to prove that they are haraam, especially the kind of singing that is known among people nowadays, the essence of which is obscenity and foul talk, based on all kinds of musical instruments such as guitars, drums, flutes, ouds, zithers, organs, pianos, violins and other things that make it more enticing, such as the voices of these effeminate singers and whores.

(See Hukm al-Ma’aazif by al-Albaani, Tas-heeh al-Ahkta’ wa’l-Awhaam al-Waaqi’ah fi Ahaadeeth al-Nabi ‘alayhi’l-salaam by Raa’id Sabri, 1/176).

Shaykh Ibn Baaz said in Majmoo’ al-Fataawa, 3/423-424):

“Ma’aazif refers to singing and musical instruments. The Prophet (peace and blessings of Allaah be upon him) told us that at the end of time there will come a people who will allow these things just as they will allow alcohol, zina and silk. This is one of the signs of his Prophethood, for all of this has happened. The hadeeth indicates that [musical instruments] are haraam, and condemns those who say they are halaal, just as it condemns those who say that alcohol and zina are allowed. The aayaat and ahaadeeth that warn against singing and musical instruments are many indeed. Whoever claims that Allaah has allowed singing and musical instruments is lying and is committing a great evil. We ask Allaah to keep us from obeying our desires and the Shaytaan. Even worse and more seriously sinful than that are those who say it is mustahabb. Undoubtedly this stems from ignorance about Allaah and His Religion; it is insolent blasphemy against Allaah and lying about His Laws. What is mustahabb is to beat on the daff [simple hand drum] at weddings. This is mustahabb for women only, in order to announce the wedding and to distinguish it from fornication. There is nothing wrong with women singing amongst themselves, accompanied by the daff, so long as the songs contain no words that encourage evil or distract people from their duties. It is also a condition that this should take place among women only, and there should be no mixing with men. It should also not cause any annoyance or disturbance to neighbours. What some people do, of amplifying such singing with loudspeakers is evil, because of the disturbance it causes to other Muslims, neighbours and others. It is not permissible for women, in weddings or on other occasions, to use any instrument other than the daff, such as the oud, violin, rebab (stringed instrument) and so on. This is evil, and the only concession that women are given is that they may use the daff.

As for men, it is not permissible for them to play any kind of musical instrument, whether at weddings or on any other occasion. What Allaah has prescribed for men is training in the use of instruments of war, such as target practice or learning to ride horses and competing in that, using spears, shields, tanks, airplanes and other things such as cannons, machine guns, bombs and anything else that may help jihaad for the sake of Allaah.”

Shaykh al-Islam said in al-Fataawa (11/569):

“I know that in the ‘golden age’, the first and best three centuries, in the Hijaaz, in Syria, in the Yemen, in Egypt, in the Maghreb, in Iraq, in Khorasan, none of the religious and righteous people, the ascetics and those who worshipped Allaah much, would gather to listen to this whistling and clapping and drum-beating and so on. This was innovated after that at the end of the second century, and whenever the imaams saw it, they denounced it.”

As for these anaasheed which are described as “Islamic” but are accompanied with musical instruments, giving them this name lends them some measure of legitimacy, but in fact they are singing and music, so calling them Islamic nasheeds is falsehood and deception. They cannot be a substitute for singing, as an evil thing cannot be substituted for another evil thing. We should replace something evil with something good. Listening to it on the grounds that it is Islamic and an act of worship is bid’ah, and Allaah does not allow this. We ask Allaah to keep us safe and sound.

For more information, see:

Talbees Iblees (237) and al-Madkhil by Ibn al-Haaj (3/109); al-Amr bi’l-Ittibaa’ wa’l-Nahy ‘an al-Ibtidaa’ by al-Suyooti (99 ff); Dham al-Malaahi by Ibn Abi’l-Dunya; al-I’laam bi-anna al-‘Azif haraam by Abu Bakr al-Jazaa’iri; Tanzeeh al-Sharee’ah ‘an al-Aghaani al-Khalee’ah wa Tahreem Aalaat al-Tarab by al-Albaani.
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Sheikh Muhammed Salih Al-Munajjid
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