Monthly Archives: December 2013
Hadith no. 1812 (below) is a repeat. Read it here.
Volume 3, Book 34, Number 317:
Narrated ‘Abdullah bin Umar (radiallaahu `anhu):
Once the Prophet (sallallaahu `alayhi wasallam) sent to ‘Umar (radiallaahu `anhu) a silken two-piece garment, and when he saw ‘Umar (radiallaahu `anhu) wearing it, he said to him, “I have not sent it to you to wear. It is worn by him who has no share in the Hereafter, and I have sent it to you so that you could benefit by it (i.e. sell it).”
Volume 3, Book 34, Number 318:
Narrated Aisha (radiallaahu `anhaa):
(mother of the faithful believers) I bought a cushion with pictures on it. When Allah’s Apostle (sallallaahu `alayhi wasallam) saw it, he kept standing at the door and did not enter the house. I noticed the sign of disgust on his face, so I said, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! I repent to Allah and His Apostle (sallallaahu `alayhi wasallam). (Please let me know) what sin I have done.” Allah’s Apostle (sallallaahu `alayhi wasallam) said, “What about this cushion?” I replied, “I bought it for you to sit and recline on.” Allah’s Apostle (sallallaahu `alayhi wasallam) said, “The painters (i.e. owners) of these pictures will be punished on the Day of Resurrection. It will be said to them, ‘Put life in what you have created (i.e. painted).’ ” The Prophet (sallallaahu `alayhi wasallam) added, “The angels do not enter a house where there are pictures.”
It is clear that image-making is one of the blameworthy actions of the jaahiliyyah which Islam came to oppose. It is well established from clear, saheeh mutawaatir ahaadeeth that it is not allowed, and that the one who does this is cursed and is warned of torment in Hell.
This applies to all images of animate created beings, humans and others. There is no difference between three-dimensional and other images, whether they were taken with cameras or produced by painting, engraving or other methods, because of the general meaning of the ahaadeeth.
But if the image is originally incomplete, such as a head-and-shoulders picture, etc., and there is removed from the picture that without which is could not live, then it may be understood from the comments of many of the fuqahaa’ that this is permissible, especially if there is a need for such partial pictures. Whatever the case, one has to fear Allaah as much as one can, and avoid that which Allaah and His Messenger have forbidden.
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine.” [al-Talaaq 65:2-3 – interpretation of the meaning]
[Taken from IslamQA]
Also read: Pictures that Lead to Shirk
Volume 3, Book 34, Number 315:
Narrated Anas bin Malik (radiallaahu `anhu):
Abu Taiba cupped Allah’s Apostle (sallallaahu `alayhi wasallam) so he ordered that he be paid one Sa` of dates and ordered his masters to reduce his tax (as he was a slave and had to pay a tax to them).
Volume 3, Book 34, Number 316:
Narrated Ibn ‘Abbas (radiallaahu `anhu):
Once the Prophet (sallallaahu `alayhi wasallam) got his blood out (medically) and paid that person who had done it. If it had been illegal, the Prophet (sallallaahu `alayhi wasallam) would not have paid him.
It was briefly mentioned in a previous post that it’s not exactly haraam to charge money for Hijaamah.
Ibn Qudaamah (may Allaah have mercy on him) said:
It is permissible to hire a cupper to treat one with cupping, and his earnings are permissible.
Go through the detailed discussion on the subject here.
Volume 3, Book 34, Number 314:
Narrated Abu Musa (radiallaahu `anhu):
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “The example of a good companion (who sits with you) in comparison with a bad one, is I like that of the musk seller and the blacksmith’s bellows (or furnace); from the first you would either buy musk or enjoy its good smell while the bellows would either burn your clothes or your house, or you get a bad nasty smell thereof.”
Be very careful while choosing your friends because they play an important role in making the future you. You will be influenced by them, willingly or unwillingly. So favor the perfume-seller over the blacksmith.
Having bad friends can not only have adverse effects on your life in this world, it can sabotage your eternal bliss in the Hereafter as well. Why would you want to risk that?
وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَىٰ يَدَيْهِ يَقُولُ يَا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا
يَا وَيْلَتَىٰ لَيْتَنِي لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا
لَّقَدْ أَضَلَّنِي عَنِ الذِّكْرِ بَعْدَ إِذْ جَاءَنِي ۗ وَكَانَ الشَّيْطَانُ لِلْإِنسَانِ خَذُولًا
“And the Day the wrongdoer will bite on his hands [in regret] he will say, “Oh, I wish I had taken with the Messenger a way.
Oh, woe to me! I wish I had not taken that one as a friend.
He led me away from the remembrance after it had come to me. And ever is Satan, to man, a deserter.”
Volume 3, Book 34, Number 313:
Narrated Abu Qatada (radiallaahu `anhu):
We set out with Allah’s Apostle (sallallaahu `alayhi wasallam) in the year of Hunain, (the Prophet gave me an armor). I sold that armor and bought a garden in the region of the tribe of Bani Salama and that was the first property I got after embracing Islam.
Once Prophet (sallallaahu `alayhi wasallam) gave the armor to Abu Qatada (radiallaahu `anhu), it became his. He had full rights over it so he could do whatever he wanted with it. He decided to sell it and get some property. This is perfectly permissible in this case.
What are your thoughts on the scenario if the armor he got was a gift and not from war booty? Would it be okay to sell it in order to buy some property like he did? Think about it.
Hadith no. 1806 (below) is a repeat. Read it here.
Volume 3, Book 34, Number 311:
Narrated Ibn ‘Abbas (radiallaahu `anhu):
‘Ukaz, Majanna and Dhul-Majaz were markets in the Pre-lslamic period. When the people embraced Islam they considered it a sin to trade there. So, the following Holy Verse came:- ‘There is no harm for you if you seek of the bounty of your Lord (Allah) in the Hajj season.” (2.198) Ibn ‘Abbas (radiallaahu `anhu) recited it like this.
Volume 3, Book 34, Number 312:
Narrated ‘Amr (radiallaahu `anhu):
Here (i.e. in Mecca) there was a man called Nawwas and he had camels suffering from the disease of excessive and unquenchable thirst. Ibn ‘Umar (radiallaahu `anhu) went to the partner of Nawwas and bought those camels. The man returned to Nawwas and told him that he had sold those camels. Nawwas asked him, “To whom have you sold them?” He replied, “To such and such Sheikh.” Nawwas said, “Woe to you; By Allah, that Sheikh was Ibn ‘Umar (radiallaahu `anhu).” Nawwas then went to Ibn ‘Umar (radiallaahu `anhu) and said to him, “My partner sold you camels suffering from the disease of excessive thirst and he had not informed you.” Ibn ‘Umar told him to take them back. When Nawwas went to take them, Ibn ‘Umar (radiallaahu `anhu) said to him, “Leave them there as I am happy with the decision of Allah’s Apostle (sallallaahu `alayhi wasallam) that there is no oppression.”
The last words of the hadith are لاَ عَدْوَى in Arabic. Due to variety in the meaning of this phrase, we can understand the hadith in two ways:
- Ibn `Umar (radiallaahu `anhu) changed his mind about returning the sick camels to Nawwas because he remembered the words of the Prophet (sallallaahu `alayhi wasallam) where he said: “there’s no contagious disease”. So he settled with what he had and left the matter in Allah’s Hands.
- Ibn `Umar (radiallaahu `anhu) had the right to take the matter to court to settle scores with the seller of camels, but he said he’d rather let it be and not dwell over the matter. And so he kept the camels.
The scholars favor the first opinion, and Allah knows best.
As far as contagious diseases are concerned, what should we believe about them? Does the saying of the Prophet (sallallaahu `alayhi wasallam) contradict with Science? Read this for an abridged answer.