Question:
Can I have the name Buraq for my car number plate. The horse that took Mohammed (PBUH) to heaven. When people see it they can google and learn more about meraj night.
Answer:
I would advise you not to use the word Buraq for your number plate even if your intention is to trick people to learn about the Prophet's ascension. Buraq is the name of the celestial mount that was brought to the Prophet (peace be upon him) for his journey to the heavens. How can you use this name for your car? It may sound like showing disrespect to the symbols of Allah. Allah says, "Whoever reverences the symbols of Allah, they are doing so because of the piety in their hearts."(Qur'an: 22:32).
In conclusion, I would urge you to change this number place. We are not allowed to use dubious methods to propagate Islam or disseminate religious knowledge. In Islam, we don't believe that end justifies the means.
http://askthescholar.com/question-details.aspx?qstID=18722
Showing posts with label Non-Muslim countries. Show all posts
Showing posts with label Non-Muslim countries. Show all posts
Wednesday, November 20, 2013
Saturday, November 3, 2012
Can Muslims take disbelievers as protectors?
Question:
Allah commands us not to take the disbelievers as awliya. Does this mean that in my college i cant ask questions from teacher? I'm in UK and not a in Muslim college and possibly can't move right now to a Muslim school or country.
Question:
You are free to seek beneficial knowledge and wisdom from any source, regardless of whether they are Muslims or non-non-Muslims. This is an irrefutable principle of Islam; it is amply proven by the practice of the Prophet (peace be upon him), his companions, caliphs, savants and scholars of Islam, throughout the ages.
It is wrong to say that we cannot take help from non-Muslims. How can we say so when the Prophet the caliphs as well as others have sought help from non-Muslims in various capacities? It is a well-known fact that the Prophet (peace be upon him) appointed a non-Muslim as his guide during hijrah to Madinah while he was being pursued by his pagan oppressors who had sworn to assassinate him.
Likewise, in the aftermath of the battle of Badr, the Prophet (peace be upon him) freed the pagan captives of war who were literate to teach ten Muslim children how to read and write-as a pre-condition for setting them free. The Prophet's wife 'Aishah (may Allah be pleased with her) tells us that the Prophet would consult physicians coming to Madinah (many of them were non-Muslims) on treatments. Aishah would listen to their prescriptions, thanks to which, she became an expert in the medicine as known to the Arabs at the time. Examples like these abound in the sources.
Furthermore, Umm Salamah (who was married to the Prophet, later) was escorted to Madinah by a non-Muslim. It is also a historical fact that the Islamic civilization as we know it was the result of Muslims learning freely from the non-Muslims in the countries they conquered. They thus followed the Prophetic wisdom: "Wisdom is the most cherished wealth of a believer; he appropriates it from any source."
Therefore, the verses you have referred to are specifically related to taking those who oppress and wage war against Muslims as helpers and friends. It cannot be applied as a general principle.
http://askthescholar.com/question-details.aspx?qstID=13894
Allah commands us not to take the disbelievers as awliya. Does this mean that in my college i cant ask questions from teacher? I'm in UK and not a in Muslim college and possibly can't move right now to a Muslim school or country.
Question:
You are free to seek beneficial knowledge and wisdom from any source, regardless of whether they are Muslims or non-non-Muslims. This is an irrefutable principle of Islam; it is amply proven by the practice of the Prophet (peace be upon him), his companions, caliphs, savants and scholars of Islam, throughout the ages.
It is wrong to say that we cannot take help from non-Muslims. How can we say so when the Prophet the caliphs as well as others have sought help from non-Muslims in various capacities? It is a well-known fact that the Prophet (peace be upon him) appointed a non-Muslim as his guide during hijrah to Madinah while he was being pursued by his pagan oppressors who had sworn to assassinate him.
Likewise, in the aftermath of the battle of Badr, the Prophet (peace be upon him) freed the pagan captives of war who were literate to teach ten Muslim children how to read and write-as a pre-condition for setting them free. The Prophet's wife 'Aishah (may Allah be pleased with her) tells us that the Prophet would consult physicians coming to Madinah (many of them were non-Muslims) on treatments. Aishah would listen to their prescriptions, thanks to which, she became an expert in the medicine as known to the Arabs at the time. Examples like these abound in the sources.
Furthermore, Umm Salamah (who was married to the Prophet, later) was escorted to Madinah by a non-Muslim. It is also a historical fact that the Islamic civilization as we know it was the result of Muslims learning freely from the non-Muslims in the countries they conquered. They thus followed the Prophetic wisdom: "Wisdom is the most cherished wealth of a believer; he appropriates it from any source."
Therefore, the verses you have referred to are specifically related to taking those who oppress and wage war against Muslims as helpers and friends. It cannot be applied as a general principle.
http://askthescholar.com/question-details.aspx?qstID=13894
Wednesday, September 26, 2012
Can a Muslim woman study in a non-Muslim university environment?
This is a continuation of fatwas on male-female interaction. Please see the rest as well, by clicking on the "male-female interaction" tab at the bottom of the article, or you can search it up by using the search box on the right hand side.
Question:
Is it permissible for Muslim women to seek education in medicine in a non-Muslim environment where non-Muslim men do not lower their gazes?
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Sister,
I pray this message finds you in the best of health and iman. Thank you for your question.
The Prophet, Allah bless him and give him peace, said, "Seeking knowledge is encumbent on every Muslim." [Ibn Majah]
As Muslims, we are required to learn what is necessary to make our faith and worship valid, sound and proper.
According to Reliance of the Traveller, a book of Sacred Law according to the school of Imam al-Shafi'i, there are three types of knowledge.
The first type, personally obligatory knowledge, is required of every Muslim male and female who has reached puberty and is of sound mind.
Personally obligatory knowledge includes knowing the basic tenets of faith, such as the attributes of Allah Most High, His Oneness, His transcendence and His absolute dissimilarity to created things. One must also affirm the fact that Allah Ta'ala sent prophets and messengers, and that Muhammad, Allah bless him and give him peace, was the Seal of Prophethood. One must believe in the books of Allah, the angels, divine decree, and the Last Day.
In matters of worship, one is required to know enough to make one's prayer, fasting, charity, and pilgrimage valid, sound and proper.
In matters of interpersonal relationships and business dealings, one is required to know what makes these relationships valid and invalid. For example, if one is seeking to marry, then one should learn the rulings of marriage and divorce and understand the scope of one's obligations to one's spouse.
The second type of knowledge is communally obligatory. If some members of the community undertake this responsibility, then the obligation of seeking this knowledge is lifted from the rest.
However, if no one seeks this type of knowledge, then the entire community is accountable. Examples of communally obligatory knowledge include specialized disciplines of Sacred Law such as Qur'an memorization, hadith classification, the science of methodological principles, and Arabic grammar.
Reliance specifically mentions,
"As for learning which is not Sacred Knowledge but is required to sustain worldly existence, such as medicine and mathematics, it too is a communal obligation." [Reliance, a5.2]
The third type of knowledge is recommended. It is the type of knowledge which extends beyond the communally obligatory and involves, for example, "in-depth research into the bases of evidence..." [Reliance, a6.1]
To reiterate, learning medicine is considered a communal obligation. What this means in your case, dear sister, is that some members of the Muslim community must seek this knowledge, otherwise the entire community is remiss.
With so many Muslim communities widely dispersed across North America, each community should, ideally, have individuals who are pursuing this type of knowledge. As Muslims, we have a responsibility to serve our own communities, as well as the society at large.
In your case, if you truly feel that there is a need in your community for a Muslim woman physician, then, by all means, you should pursue your goals. Anecdotal evidence suggests that the Muslim community is in serious need of sisters who are in the health care professions, including -- but not limited to --doctors, midwives, nurses, psychiatrists, therapists, and natural practitioners.
Another very important consideration is that Sacred Law requires persons seeking medical treatment to be treated by same-sex health care providers. Many Muslim sisters end up going to male doctors because there are simply no female doctors available. In some cases, cultural taboos restrict women from going into higher education, thus further contributing to the lack of qualified female health care professionals.
Specifically, Reliance tell us,
"A Muslim woman needing medical attention must be treated by a Muslim woman doctor, or if there is none, then by a non-Muslim woman doctor. If there is none, then a male Muslim doctor may treat her, while if none of the above are available, then a male non-Muslim doctor." [Reliance, m2.10]
On to the issue of lowering the gaze:
Lowering the gaze is an injunction from Allah Ta'ala to believing men and women. [Surat an-Nur, 24:30-31]
As far as non-believers are concerned, one must deal with them with the same etiquette as when one deals with believers. This means lowering one's gaze even if they do not reciprocate. This also means refraining from idle conversation, which is a common occurrence in mixed-gender settings, and, when unchecked, can lead to innuendo and flirtation.
For sisters especially, it is best to exercise caution when dealing with non-Muslim men. Be aware of your surroundings and your environment. If someone makes you uncomfortable, leave the room or put some distance between you.
Know your rights in the workplace. You don't have to tolerate sexually suggestive or explicit language being used in your presence. Likewise, you don't have to put with people denigrating your religion or religious practices.
The most important point is to maintain professionalism. Be courteous to those around you. Hopefully, if you develop a respectful professional relationship, then it will be easier to educate others about various aspects of Islamic etiquette.
Finally, remember the example of the Prophet, Allah bless him and give him peace, who was the most excellent of us in conduct.
Lowering one's gaze and refraining from idle conversation does not give one the license to be discourteous. Rather, one should observe the limits of gender interaction, while maintaining a polite, pleasant demeanor. Remember that one's behavior can be powerful da'wah.
And Allah alone knows best.
http://spa.qibla.com/issue_view.asp?HD=10&ID=11508&CATE=88
Question:
Is it permissible for Muslim women to seek education in medicine in a non-Muslim environment where non-Muslim men do not lower their gazes?
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Sister,
I pray this message finds you in the best of health and iman. Thank you for your question.
The Prophet, Allah bless him and give him peace, said, "Seeking knowledge is encumbent on every Muslim." [Ibn Majah]
As Muslims, we are required to learn what is necessary to make our faith and worship valid, sound and proper.
According to Reliance of the Traveller, a book of Sacred Law according to the school of Imam al-Shafi'i, there are three types of knowledge.
The first type, personally obligatory knowledge, is required of every Muslim male and female who has reached puberty and is of sound mind.
Personally obligatory knowledge includes knowing the basic tenets of faith, such as the attributes of Allah Most High, His Oneness, His transcendence and His absolute dissimilarity to created things. One must also affirm the fact that Allah Ta'ala sent prophets and messengers, and that Muhammad, Allah bless him and give him peace, was the Seal of Prophethood. One must believe in the books of Allah, the angels, divine decree, and the Last Day.
In matters of worship, one is required to know enough to make one's prayer, fasting, charity, and pilgrimage valid, sound and proper.
In matters of interpersonal relationships and business dealings, one is required to know what makes these relationships valid and invalid. For example, if one is seeking to marry, then one should learn the rulings of marriage and divorce and understand the scope of one's obligations to one's spouse.
The second type of knowledge is communally obligatory. If some members of the community undertake this responsibility, then the obligation of seeking this knowledge is lifted from the rest.
However, if no one seeks this type of knowledge, then the entire community is accountable. Examples of communally obligatory knowledge include specialized disciplines of Sacred Law such as Qur'an memorization, hadith classification, the science of methodological principles, and Arabic grammar.
Reliance specifically mentions,
"As for learning which is not Sacred Knowledge but is required to sustain worldly existence, such as medicine and mathematics, it too is a communal obligation." [Reliance, a5.2]
The third type of knowledge is recommended. It is the type of knowledge which extends beyond the communally obligatory and involves, for example, "in-depth research into the bases of evidence..." [Reliance, a6.1]
To reiterate, learning medicine is considered a communal obligation. What this means in your case, dear sister, is that some members of the Muslim community must seek this knowledge, otherwise the entire community is remiss.
With so many Muslim communities widely dispersed across North America, each community should, ideally, have individuals who are pursuing this type of knowledge. As Muslims, we have a responsibility to serve our own communities, as well as the society at large.
In your case, if you truly feel that there is a need in your community for a Muslim woman physician, then, by all means, you should pursue your goals. Anecdotal evidence suggests that the Muslim community is in serious need of sisters who are in the health care professions, including -- but not limited to --doctors, midwives, nurses, psychiatrists, therapists, and natural practitioners.
Another very important consideration is that Sacred Law requires persons seeking medical treatment to be treated by same-sex health care providers. Many Muslim sisters end up going to male doctors because there are simply no female doctors available. In some cases, cultural taboos restrict women from going into higher education, thus further contributing to the lack of qualified female health care professionals.
Specifically, Reliance tell us,
"A Muslim woman needing medical attention must be treated by a Muslim woman doctor, or if there is none, then by a non-Muslim woman doctor. If there is none, then a male Muslim doctor may treat her, while if none of the above are available, then a male non-Muslim doctor." [Reliance, m2.10]
On to the issue of lowering the gaze:
Lowering the gaze is an injunction from Allah Ta'ala to believing men and women. [Surat an-Nur, 24:30-31]
As far as non-believers are concerned, one must deal with them with the same etiquette as when one deals with believers. This means lowering one's gaze even if they do not reciprocate. This also means refraining from idle conversation, which is a common occurrence in mixed-gender settings, and, when unchecked, can lead to innuendo and flirtation.
For sisters especially, it is best to exercise caution when dealing with non-Muslim men. Be aware of your surroundings and your environment. If someone makes you uncomfortable, leave the room or put some distance between you.
Know your rights in the workplace. You don't have to tolerate sexually suggestive or explicit language being used in your presence. Likewise, you don't have to put with people denigrating your religion or religious practices.
The most important point is to maintain professionalism. Be courteous to those around you. Hopefully, if you develop a respectful professional relationship, then it will be easier to educate others about various aspects of Islamic etiquette.
Finally, remember the example of the Prophet, Allah bless him and give him peace, who was the most excellent of us in conduct.
Lowering one's gaze and refraining from idle conversation does not give one the license to be discourteous. Rather, one should observe the limits of gender interaction, while maintaining a polite, pleasant demeanor. Remember that one's behavior can be powerful da'wah.
And Allah alone knows best.
http://spa.qibla.com/issue_view.asp?HD=10&ID=11508&CATE=88
Tuesday, August 14, 2012
Are we allowed to carry out Islamic punishments in non-Muslim countries?
Question:
Can those of us living in non-Muslim countries carry out the prescribed punishments of Islam among ourselves if there is an open confession of crime but no official Islamic judge to issue a verdict?
Answer:
The prescribed punishments in Islamic Law are only to be issued by the judge, since due process and proper procedures of evidence must be observed. They must thereafter only be carried out by properly empowered government officials. Otherwise things will deteriorate into public violence that may bring about dire consequences.
The Muslims who reside in non-Islamic countries in the absence of Islamic courts have to be content to advise one another and exhort each other to righteousness. Wrongdoers may be repremanded by way of pubic avoidance until they show repentance.
May Allah guide us all to what pleases Him.
http://en.islamtoday.net/node/1073
Can those of us living in non-Muslim countries carry out the prescribed punishments of Islam among ourselves if there is an open confession of crime but no official Islamic judge to issue a verdict?
Answer:
The prescribed punishments in Islamic Law are only to be issued by the judge, since due process and proper procedures of evidence must be observed. They must thereafter only be carried out by properly empowered government officials. Otherwise things will deteriorate into public violence that may bring about dire consequences.
The Muslims who reside in non-Islamic countries in the absence of Islamic courts have to be content to advise one another and exhort each other to righteousness. Wrongdoers may be repremanded by way of pubic avoidance until they show repentance.
May Allah guide us all to what pleases Him.
http://en.islamtoday.net/node/1073
Saturday, July 28, 2012
Should Muslims vote and run for office in non-Muslim countries?
My own Imaam said its mandatory for Muslims to take part in politics. Because that way people will know who we are and what our needs are.
Question:
Are Muslims allowed to participate in voting in a non-Muslim country's elections? Can Muslims run for election in such a country?
Answer:
I hold the opinion that it is lawful to participate in elections, as this may reduce suffering, and it is a way to choose the better among the availible candidates. I believe participating in elections will, in any event, contribute to the reduction of evil and be a forum for countering bad policies and exposing their deficiencies, as well as being an opportunity to present proposals of a different kind that may help people.
As for participation in politics itself, we should consider that if the parliaments and congresses of these countries do not have any Muslim members, then this will pave the way for the opposition to come forth with their harmful views and policies, which will consequently be incorporated into the laws of their countries and bring harm to the Muslims.
Therefore, it is better to endeavor to face these views before they become laws which will be much more difficult to revoke once they are passed.
I hold this opinion to participate in elections and to vote for those who seem to be good or at least less harmful than others.
However, there is another opinion on this matter held by some prominent scholars. This issue is a matter of disagreement among scholars.
And Allah knows best.
http://en.islamtoday.net/node/1405
Question:
Are Muslims allowed to participate in voting in a non-Muslim country's elections? Can Muslims run for election in such a country?
Answer:
I hold the opinion that it is lawful to participate in elections, as this may reduce suffering, and it is a way to choose the better among the availible candidates. I believe participating in elections will, in any event, contribute to the reduction of evil and be a forum for countering bad policies and exposing their deficiencies, as well as being an opportunity to present proposals of a different kind that may help people.
As for participation in politics itself, we should consider that if the parliaments and congresses of these countries do not have any Muslim members, then this will pave the way for the opposition to come forth with their harmful views and policies, which will consequently be incorporated into the laws of their countries and bring harm to the Muslims.
Therefore, it is better to endeavor to face these views before they become laws which will be much more difficult to revoke once they are passed.
I hold this opinion to participate in elections and to vote for those who seem to be good or at least less harmful than others.
However, there is another opinion on this matter held by some prominent scholars. This issue is a matter of disagreement among scholars.
And Allah knows best.
http://en.islamtoday.net/node/1405
Are women allowed to work in the same offices as men?
A continuation of the male-female interaction fatwas.
Question:
I have just recently graduated from university in July. While at university, I became more aware of Islam and my role within it. I am looking for a job. I have come across conflicting views about women working and am really unsure whether I am allowed to work. I have been told it is better for me to learn sewing or design because this is a non-Muslim country and it is better for a woman not to work in an office. Some say it is unlawful for me to work in an office without wearing a face veil.
Answer:
A woman may work in hospitals, offices, and other work environments even though there are men present. Working in mixed environments is not unlawful as long as the woman feels safe and is secure from trials.
You may uncover your face and your hands in the country where you are staying now because of the practicalities of the situation that you have explained.
It is better for a woman to continue working if abandoning work would bring hardship upon her or upon those she is supporting.
http://en.islamtoday.net/node/1519
Question:
I have just recently graduated from university in July. While at university, I became more aware of Islam and my role within it. I am looking for a job. I have come across conflicting views about women working and am really unsure whether I am allowed to work. I have been told it is better for me to learn sewing or design because this is a non-Muslim country and it is better for a woman not to work in an office. Some say it is unlawful for me to work in an office without wearing a face veil.
Answer:
A woman may work in hospitals, offices, and other work environments even though there are men present. Working in mixed environments is not unlawful as long as the woman feels safe and is secure from trials.
You may uncover your face and your hands in the country where you are staying now because of the practicalities of the situation that you have explained.
It is better for a woman to continue working if abandoning work would bring hardship upon her or upon those she is supporting.
http://en.islamtoday.net/node/1519
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