الحمد لله رب العالمين،
والصلاة والسلام على المبعوث رحمة للعالمين
وعلى آله وصحبه أجمعين
ومن تبعهم بإحسان إلى يوم الدين
Assalāmu alaykum Warahmatullāh Wabarakātuh
Beloved brothers and sisters on the platform We welcome us all to this week’s session of the Halqah. We ask Allah to bless it and to make it a source of Rahmah for us in this dunya and the Ākhirah, āmīn.
Inshā Allāh as has been stated, we shall be answering some of the questions that have been asked. We ask Allāh for guidance, Āmīn
Question 1
” What can we do about this issue. A lady told me that her father is seriously disturbing her to visit one their Christian relative that lost someone and attend their upcoming wedding. She refused to do so and it has or is about to cause problem between them. Including the mother as well. it’s urgent, Jazakumullahu Khayran. They also want her to assist them for the wedding program. Very urgent’
Answer
Alhamdulillāh.
There is nothing in the texts of the Sharī’a that forbids her to visit such a Christian relative for the purpose of condoling them for thier loss. Except that some of the Ulamā disliked it and mentioned that it were only permissible if there was a Maslaha Shar’iyya attributed to it such as the opportunity to invite them to Islām. What they are all in agreement upon is the forbiddance of praying for forgiveness and mercy for the Kāfir dead.
Imām An-Nawawī – rahimahullāh – mentioned in the Muhadhdhab that some of the Ulamā chose the use of the words:
أخلف الله عليك ولا نقص عددك
“May Allah spare much for you and not reduce your number”
As words of condolance.
In anyways, what is obligatory is to ensure that the words used during such condolences do not bear any traces of love and support of their ways, or mercies and forgiveness for the dead.
Evidence for this is what Allāh – ta’ālā – said:
ما كان للنبي والذين آمنوا أن يستغفروا للمشركين ولو كانوا أولي قربى من بعد ما تبين لهم
أنهم أصحاب الجحيم) [التوبة: 113]
“It is not for the Prophet or for those who believe that they should seek forgiveness for the Mushrikīn, even if they were near of kin after it has become clear to them that they were of the People of the Fire.”
And the Rasūl – salallāhu alayhi wasallam – said in the Hadīth that was recorded by Imām Muslim in the Sahīh:
: والذي نفسي بيده لايسمع بي أحد من هذه الأمة ، ولايهودي ولانصراني ، ثم يموت ولم يؤمن بالذي أرسلت به إلا كان من أصحاب النار
“By He in whose Hands lie my soul, nobody of this later generation: neither Jew nor Christian hears of me and then dies without believing in that with which I have been sent unless that he is of the People of the Fire”
That said, there is nothing wrong with her paying such a condolence visit Allah willing.
Neither is there anything wrong in attending their wedding as long as she avoids the free mingling and other muharramāt there. Bārakallāhu fīkum
Question 2
” Is it permissible for males to wear all these tight-fitting trousers like carrot and so on. Plus can one use it to pray?”
Answer
Alhamdulillāh. Bārakallāhu fīkum
The rule that bind the wearing of clothes are three:
1. That it covers the ‘Awrah loosely in such a way that the ‘Awrah is neither seen directly nor felt
2. That it isn’t of the clothes that are known to be of the opposite sex
3. That it is not of the specific clothes of the Kuffār
For this reason, some of the Ulamā in the past disliked the wearing of Breeches even for men.
OK, breeches are short trousers fastened just below the knee, and are very tight. They bring out the shapes of the Male organ most times. They are now chiefly worn for riding horses It was disliked because of the tightness that shows the shape.
Shaykh Muhammad Nāsiruddin Al-Albānī has a Fatwa disliking tight-fitted trousers in this regard. This is also the position of our Shaykh Muhammad Al-Hasan Ad-Dadu – hafidhahullāh.
On whether it can be used to observe Salāt, the majority of the Ulamā consider it permissible as long as it covers the Awrah, though they disliked it.
Imām An-Nawawī – rahimahullāh – said in the Majmū’
: ” فلو ستر اللون ووصف حجم البشرة كالركبة والألية ونحوها صحت الصلاة فيه لوجود الستر ، وحكي الدارمي وصاحب البيان وجهاً أنه لا يصح إذا وصف الحجم ، وهو غلط ظاهر
“And if it conceals the complexion and exposes the shape of the body such as the knee, the buttocks and its likes, the Salāt is valid in it due to the presence of the cover. Ad-Dārimī and the author of Al-Bayān quoted a position that maintains that it (the Salāt) is not valid if it exposes the shape. This is a clear error.”
Imam An-Nawawi held that the position that invalidates the Salāt is wrong.
It is mentioned in the Mālikī book Al-Fawākihu Ad-Dawānī:
وَيُجْزِئُ الرَّجُلَ الصَّلاةُ فِي الثَّوْبِ الْوَاحِدِ ) وَيُشْتَرَطُ فِيهِ عَلَى جِهَةِ النَّدْبِ كَوْنُهُ كَثِيفًا بِحَيْثُ لا يَصِفُ وَلا يَشِفُّ ، وَإِلا كُرِهَ وَكَوْنُهُ سَاتِرًا لِجَمِيعِ جَسَدِهِ . فَإِنْ سَتَرَ الْعَوْرَةَ الْمُغَلَّظَةَ فَقَطْ أَوْ كَانَ مِمَّا يَصِفُ أَيْ يُحَدِّدُ الْعَوْرَةَ . . . كُرِهَتْ الصَّلاةُ فِيهِ مَعَ الإِعَادَةِ فِي الْوَقْتِ
“And Salāt in a single cloth suffices a man. And it is a condition, by way of recommendation, that it is thick in such a way that it neither brings out the shape nor exposes. Otherwise, it is disliked. And it should cover the entire body. If it covers the severe nakedness only or is of the (clothes) that brings out the shape or the contours… It is disliked to observe Salāt in it, and prescribed to repeat the Salāt within its time frame.”
And the Hanbalī Imām Al-Bahūtī – rahimahullāh – said in Ar-Rawdu Al-Murbi’
ولا يعتبر أن لا يصف حجم العضو ، لأنه لا يمكن التحرز عنه “
“And that it doesn’t bring out the contours of the organs is not a condition as this can hardly be entirely avoided”
Therefore, as said, it is disliked but permissible to pray in it according to the majority.
Whereas the minority position maintained that it were not valid to observe Salāt in such a cloth. Bārakallāhu fīkum Allāhu A’alam
Question 3
” As salam alaykm yah sheikh. What about keeping dogs to protect the house? Since the hadith only mentioned farms and hunting”
Answer
Wa alaykum Salām Warahmatullāh Wabarakātuh, Alhamdulillāh
With regards to this, the Ulamā differed slightly. Of them are those that insisted that the permissibility to rare dogs is restricted to the three mentioned in the Hadīth we quoted in our answer to the original question.
Which are dogs of hunting, those used to keep the security of farms, and those used to secure cattle in the wild.
Other Ulamā considered that the causative factor ‘Al-Illa‘ is necessary security and therefore held that if one were to be living in isolation and there is legitimate fear for security that cannot be secured by other means aside the use of dogs, then it were permissible.
Imām Al-Irāqī – rahimahullāh – said in ‘Tarhu Ath-Tathrīb:
وقال أصحابنا وغيرهم : يجوز اقتناء الكلب لهذه المنافع الثلاثة وهي الاصطياد به، وحفظ الماشية، والزرع . واختلفوا في اقتنائه لخصلة رابعة، وهي اقتناؤه لحفظ الدور والدروب ونحوها فقال بعض أصحابنا: لا يجوز لهذا الحديث وغيره فإنه مصرح بالنهي إلا لأحد هذه الأمور الثلاثة, وقال أكثرهم، وهو الأصح : يجوز قياسا على الثلاثة عملا بالعلة المفهومة من الحديث وهي الحاجة
“And our fellows and other than them maintained that it were permissible to rare dogs for these three benefits. And they are for the purposes of hunting, safeguarding cattle and farms. And they differed concerning raring them for a fourth purpose. And that is raring it for the purpose of protecting homes, streets, and their likes. In that regard, some of our fellows said it is not permissible due to the reason of this Hadīth and its like for it is clearly mentioned that it were forbidden except in one of the three mentioned. And the majority of them said, and it is the more correct, that it is permissible by way of Qiyās on the three by way of using the Causative Factor that can be deduced from the Hadīth, and that is necessity of need.”
Thus Al-Irāqī considered it permissible. This position was also held by Shaykh Ibn Sālih Al-Uthaymīn and other than him of the Ulamā of the time. That said, it should be known that the condition stated here is that there isn’t another way to ward of the insecurity aside the taking of dogs. And Allah knows best.
Bārakallāhu fīkum Allāhu A’alam
Question 5
” What’s the ruling on eating the food and the meat of Christmas, Easter and New year? I learnt the ruling of the food and meat is different…And the ruling on the meat when it is slaughtered by a Muslim for the Christian and when the Christian slaughter it themselves..Jazakallahu khayran”
Answer
It is not permissible for a Muslim who believes in Allāh and the Last Day to celebrate any other Yearly celebration annually aside the two Īd. Talk more of the Christmas which is purported to be the day of the birth of Īsa – Alayhi salām.
Therefore, anything that constitutes a form of celebration on that day is Harām for the Muslim by the consensus of the Ulamā. This is because a celebration implies a concurrence which is tantamount to disbelief as the day is a Day of Shirk. As for their food, then the Ulamā differed.
The majority position, and that maintained and held by Shaykhu Al-Islām Ibn Taymiyyah is that it were permissible to eat the food they prepare on that day and share with the Muslim if in doing that, one only aims at eating food and not celebrating. And as long as one does not soften his hatred for their Shirk by so doing.
He said in the ‘Iqtidā:
: أما قبول الهدية منهم يوم عيدهم، فقد قدمنا عن علي رضي الله عنه: أنه أتي بهدية النيروز، فقبلها. وروى ابن أبي شيبة في المصنف: حدثنا جرير، عن قابوس عن أبيه: أن امرأة سألت عائشة، قالت: إن لنا أظآرا من المجوس، وإنه يكون لهم العيد فيهدون لنا؟ قالت: أما ما ذبح لذلك اليوم فلا تأكلوا، ولكن كلوا من أشجارهم
“As for accepting the gifts of theirs on the Day of their festival, we have preceded from Ali – radiyallāhu anhu – that the gift of the (Magian) Day of Nayrūz was brought to him and he accepted it. And it was recorded by Ibn Abī Shaybah in the Musannif saying: We were told by Jarīr from Qābūs from his father, that a woman asked Ā’ishah saying: we have companions from the Majūs and they used to have Days of Īd in which they gift to us? She answered: As for what they slaughter purposely for that day, then do not eat but eat anything from their trees.”
Up to where he said:
. فهذا كله يدل على أنه لا تأثير للعيد في المنع من قبول هديتهم، بل حكمها في العيد وغيره سواء، لأنه ليس في ذلك إعانة لهم على شعائر كفرهم.. وإنما يجوز أن يؤكل من طعام أهل الكتاب في عيدهم بابتياع أو هدية أو غير ذلك مما لم يذبحوه للعيد
“And all of these show that the Īd has no impact in forbidding the acceptance of their gifts. Rather, its ruling in their celebrations and in other than it is the same because there is no assistance in it in assisting them on the symbols of their Kufr. And it is permissible to eat of the food of the People of the Book on their Festival days by way of buying, gifting, or other than that as long as it was not of what they slaughtered for the purpose of their festival.”
Some other Ulamā hold that it would only be permissible if one feared the wasting of food or if one allowed it to get to the next day before eating it. That is for the food aside meat
As for meat, then it isn’t permissible whether it was slaughtered by the Muslim or the Kāfir as long as it was slaughtered with the intention of the Kufr Festivity.
Though Imām Al-Qurtubī – rahimahullāh – differed in that as was mentioned in his Tafsir, a very detailed rebuttal was written against him by Imām Al-Amīn Ash-Shanqītī – rahimahullāh – in ‘Adwā’u Al-Bayān
As for the soup, there isn’t anything wrong in that even if it is feared that there are drips of oil from the meat to have mixed with it. This is because the Sharī’ a has not taxed us with the minute details of things
For this reason, the Ulamā of Fiqh have a Qā’idah that says
الصغير لا يصغر
“That which is already little isn’t severely taken to detail”
For that reason, the little effects of the Prostatic Fluid (Madhī) that may be left unknowingly on the cloth is not used to invalidate the Salāt and Allah knows best
In summary, a Muslim must avoid anything on the festive days of the Kuffar as much as he can for it is Harām to be found in such celebrations.
Bārakallāhu fikum
We shall pause here
Jazākumullāhu Khayran
سبحانك اللهم وبحمدك ونشهد ان لااله الا الله نستغفرك ونتوب اليك
Assalāmu Alaykum Warahmatullāh Wabarakātuh
