How do you deal with the lame haters?
With real un-lame love and compassion, I will always win their hearts.
Sometimes a punch in the face also works.
Sometimes a punch in the face also works.
Ask @MajedJarrar
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I work as a trainer. I train adult teachers from both genders. They are Muslims but not very religious people. And since the subject is not related to religion, it is hard for them to understand separation with men on one side and women on the other. Do you find this kind of mixing permissible?
It's safer for you to have them segregated. On another note, if you can't convince your teachers to do this simple task then you have to step up your training game bro :)
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محمود كمال العدل
Mustafa Mohsen | مصطفى محسن
If you had to chose, which would you drink? Pepsi or Coke? It's one or the other no 3 option :p
it's 3rd option, not 3 option.
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Ali Javed
People you may like
What did your doctor prescribe for you ?
He said take him to the back and shoot him. 😂
Salam Alykom Shaikh, I put a purse online for sale; buyer met me, check the item freely, paid (after unsuccessful bargain), took it &left. Hour later she called &claimed there's a big cut, it's used, &she wants to return it back. Although it is new, I never noticed problem. Any obligation on me?
She has the right to return an item if it turned out to be defective, or damaged such that it would impact it's value and price.
If you have a proof that it didn't have a cut when she took it and it wasn't used, or if she admits that she used it and cut it, then the right is forfeited.
Between the first and second scenarios is plenty of room. We are encouraged to assume best of others, and the messenger of Allah said: May Allah have mercy on the Muslim who is gracious when buying, selling or seeking courts.
If you have a proof that it didn't have a cut when she took it and it wasn't used, or if she admits that she used it and cut it, then the right is forfeited.
Between the first and second scenarios is plenty of room. We are encouraged to assume best of others, and the messenger of Allah said: May Allah have mercy on the Muslim who is gracious when buying, selling or seeking courts.
A hadith about continuous deeds: http://ask.fm/MrRQ/answers/136086741211 🙌
Beautiful. May Allah grant us focus on goals which please Him
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Mr. Do-do
Which of these statements do you like more? A) “Make a positive change from your mistakes instead of letting them torment you.” B) “Never be comfortable with making mistakes lest you lose the incentive to make a positive change.” http://i.imgur.com/mP0qgxg.png
A
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Mr. Do-do
Just a reference: If anyone of you has an Islamic question then you can ask @MajedJarrar, he is knowledgeable & he does not bite! 🐱
Unless you are a delicious juicy burger 😃🍔🍔🍔🍟🍟🍟
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Mr. Do-do
Be careful of what you do in your free time because no one pays for it but you. Nouman Ali Khan
jazakom Allah kher.
As salam alkyum, is black forest cake haram, it has alcohol in it, for example independent brand black forest cake has it. As well as soy sauce, Tim Hortons products and products with alcohol. What is the ruling on this, can we eat these foods?
Many scholars have answered this, I'm translating/summarising:
If alcohol is used in flavouring or in the marination or baking process of foods, and has mostly evaporated such that it cannot be tasted, smelled and the end product is impossible to intoxicate, then it is not forbidden to consume. All fruit and fresh juices contain some alcohol in them, but they cannot intoxicate, and hence are permissible to eat.
On the other hand, if alcohol was added as a main ingredient, or after processing/baking and served as a 'spiced' or 'alcohol filled' dessert, such that it can be clearly smelled and tasted, like ice cream with brandy, or rum-filled candy, etc. Then it's not permissible to consume even the slightest bit of it.
If alcohol is used in flavouring or in the marination or baking process of foods, and has mostly evaporated such that it cannot be tasted, smelled and the end product is impossible to intoxicate, then it is not forbidden to consume. All fruit and fresh juices contain some alcohol in them, but they cannot intoxicate, and hence are permissible to eat.
On the other hand, if alcohol was added as a main ingredient, or after processing/baking and served as a 'spiced' or 'alcohol filled' dessert, such that it can be clearly smelled and tasted, like ice cream with brandy, or rum-filled candy, etc. Then it's not permissible to consume even the slightest bit of it.
مين قال يتركون مظالم الناس؟؟!؟ انا كتبت بوضوح اني اسأل للفائده لا للجدالل، مش فاهم ليه الرد العصبي ومجاهيل وكلام شديد، انا لا ادعي اني عالم وبسأل لاني لا أعلم , انا عندما اقرأ منشور عن مظاهرة الكافر ضد المسلم وانه مخرج من الملة.. مش مفروض اخاف على خالي وعمي من الوقوع في الكفر؟ مش سؤالي ده مهم؟
يا اخي مش عصبي ابدا، المجاهيل هم الذين يدعون ذلك مش انت.
كلا، المسلم لا يكفر بإسقاط حكم الله على إطلاقه، وليست القدرة المانع الوحيد للتكفير. ولو كان عمر في زماننا واسقط حد السرقة عاما لكفّره هؤلاء المعاتيه وقالوا ان من ظن ان شرعا ارحم من الله فهو كافر.
ثم، موانع التكفير غير واضحة عند طلبة العلم - ناهيك عن العوام، فالطبيعي أن تكفير المعيّنين غير مطلوب من العوام، ومن افحش اخطاء القوم إطلاق عبارة "من لم يكفر الكافر فهو كافر".
نرجع السؤال؛ وهو المهم؛ لو كان خالك وعمك يؤيدان حاكما مسلما ظالما بالكفار، هل تكون هناك مشكلة؟ بالطبع ستكون، ولن تكون هناك مشكلة لو كانا يثنيان على عدالة حاكم ولو كان كافرا. لهذا عليك ان توضح في نفسك ان المسألة خلاف ما قلتَ = إذ ما هي إلا مسألة متعلقة بمفهومي العدل والظلم.
كلا، المسلم لا يكفر بإسقاط حكم الله على إطلاقه، وليست القدرة المانع الوحيد للتكفير. ولو كان عمر في زماننا واسقط حد السرقة عاما لكفّره هؤلاء المعاتيه وقالوا ان من ظن ان شرعا ارحم من الله فهو كافر.
ثم، موانع التكفير غير واضحة عند طلبة العلم - ناهيك عن العوام، فالطبيعي أن تكفير المعيّنين غير مطلوب من العوام، ومن افحش اخطاء القوم إطلاق عبارة "من لم يكفر الكافر فهو كافر".
نرجع السؤال؛ وهو المهم؛ لو كان خالك وعمك يؤيدان حاكما مسلما ظالما بالكفار، هل تكون هناك مشكلة؟ بالطبع ستكون، ولن تكون هناك مشكلة لو كانا يثنيان على عدالة حاكم ولو كان كافرا. لهذا عليك ان توضح في نفسك ان المسألة خلاف ما قلتَ = إذ ما هي إلا مسألة متعلقة بمفهومي العدل والظلم.
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adam
محمود كمال العدل
اسأل للفائده لا للجدال،حضرتك تقصد ان ظلمهم يجب ان يكون محل النظر بصرف النظر عن إن كانوا كفار او مسلمين، صح؟ سألتني "ثم ماذا؟" فانا اقول انهم ان كانوا كفار فجاري او زميلي في العمل الذي يؤيدههم.. حكمه لا يكون انه يؤيد ظالم ضد مسلم .. حكمه يكون انه يؤيد كافر ضد مسلم وقيل لي ان شرعا هذا اخطر بكثير
هذا كلام مجاهيل لا يعرفون رائحة العلم. يعني محصلة المسألة عندهم انهم يتركون مظالم الناس وينشغلون بتكفيرهم؟
Does your family supported you when decided to commit to deen and have a beard ?
I hope I will decide to commit to the deen one day, may Allah forgive me.
A person who decides to return from the darkness of disobedience to the light of guidance, will only care about God's support.
If God is with you, and He is the one who knows and controls the hearts of all creation, why would you ever need to worry about what will others feel?
A person who decides to return from the darkness of disobedience to the light of guidance, will only care about God's support.
If God is with you, and He is the one who knows and controls the hearts of all creation, why would you ever need to worry about what will others feel?
How are you now ? Do you feel better ?
Pneumonia, alhamdolillah.
ASA. Are you strict hanbali ? Or you would change your fatwa if the proof of another mathhab is stronger in a certain issue ?
Alaikum assalam dear brother, thank you for the question.
To ask which mathhab has stronger proofs, in certain or general issues, is like saying which colour hue has higher brightness, whether painted on a specific surface or in general. The question is problematic because it assumes that all mathhabs are identical colours such that comparing brightness is possible.
The truth is: each mathhab follows the strongest possible proofs in it's own definition of proofs. The strongest proofs in one mathhab is not necessarily the strongest proofs in another.
Every mathhab has reached a brightness so high it's impossible to tell it's not pure white, looking at the mathhab generally.
Each of the four main mathhabs represents a collaboration among tens of thousands of scholars over nearly 1300 years working constructively towards the same goal, using the same method.
Just because a mathhab seems - to you - that it goes against an authentic hadeeth, doesn't mean it doesn't have a stronger authentic hadeeth to back its opinion on the same issue, and a solid response to exclude the hadeeth you know.
On the other hand, just because you 'followed' someone's opinion that a certain hadeeth is weak, doesn't mean the mathhab opinion which used it is also weak. Every mathhab relies on several, if not tens of proofs per issue. Hence discarding the whole opinion because you - or someone - decided that one hadeeth is weak, is a joke to any first year student of usool ulfiqh.
A true and fair comparison would be to hold each mathhab according to its own criteria for strength of proofs, and seeing which mathhab has the strongest relative proof on a specific matter. A handful of scholars throughout history have managed to do something close to that, such as "almughni" by Imam ibn qudama, "almajmoo'" by Imam Nawawi, "altamheed" by Imam Ibn Abdil Albarr and "almuhalla" by Imam Ibn Hazm. However, none of them reached mastery in all mathhabs, and mistakes can be found in their reasoning of other mathhabs. Note: it would take a full time Sharia student 10-15 years to study any of these books, and even then, they will still be 'following' the verdict of one of those scholars.
The options you have?
1. You could follow a mathhab opinion knowing that, according to consensus of Muslim scholars, following any mathhab is permissible, equal, and frees you from any blame.
2. You could follow a mathhab knowing that you're on a 100% verified path, critiqued, fact checked and cross examined by thousands of scholars internally and externally over centuries.
3. You could follow a mathhab knowing that hundreds of hadeeth scholars followed this mathhab, and have memorized thousands of hadeeths and only found that the hadeeth backed the mathhab, not contradicted it.
Or
4. You could follow a group of contemporary scholars who try to tell you: this proof is wrong that proof is strong, and all thousands of scholars didn't know this hadeeth, we must know better!
To ask which mathhab has stronger proofs, in certain or general issues, is like saying which colour hue has higher brightness, whether painted on a specific surface or in general. The question is problematic because it assumes that all mathhabs are identical colours such that comparing brightness is possible.
The truth is: each mathhab follows the strongest possible proofs in it's own definition of proofs. The strongest proofs in one mathhab is not necessarily the strongest proofs in another.
Every mathhab has reached a brightness so high it's impossible to tell it's not pure white, looking at the mathhab generally.
Each of the four main mathhabs represents a collaboration among tens of thousands of scholars over nearly 1300 years working constructively towards the same goal, using the same method.
Just because a mathhab seems - to you - that it goes against an authentic hadeeth, doesn't mean it doesn't have a stronger authentic hadeeth to back its opinion on the same issue, and a solid response to exclude the hadeeth you know.
On the other hand, just because you 'followed' someone's opinion that a certain hadeeth is weak, doesn't mean the mathhab opinion which used it is also weak. Every mathhab relies on several, if not tens of proofs per issue. Hence discarding the whole opinion because you - or someone - decided that one hadeeth is weak, is a joke to any first year student of usool ulfiqh.
A true and fair comparison would be to hold each mathhab according to its own criteria for strength of proofs, and seeing which mathhab has the strongest relative proof on a specific matter. A handful of scholars throughout history have managed to do something close to that, such as "almughni" by Imam ibn qudama, "almajmoo'" by Imam Nawawi, "altamheed" by Imam Ibn Abdil Albarr and "almuhalla" by Imam Ibn Hazm. However, none of them reached mastery in all mathhabs, and mistakes can be found in their reasoning of other mathhabs. Note: it would take a full time Sharia student 10-15 years to study any of these books, and even then, they will still be 'following' the verdict of one of those scholars.
The options you have?
1. You could follow a mathhab opinion knowing that, according to consensus of Muslim scholars, following any mathhab is permissible, equal, and frees you from any blame.
2. You could follow a mathhab knowing that you're on a 100% verified path, critiqued, fact checked and cross examined by thousands of scholars internally and externally over centuries.
3. You could follow a mathhab knowing that hundreds of hadeeth scholars followed this mathhab, and have memorized thousands of hadeeths and only found that the hadeeth backed the mathhab, not contradicted it.
Or
4. You could follow a group of contemporary scholars who try to tell you: this proof is wrong that proof is strong, and all thousands of scholars didn't know this hadeeth, we must know better!
الحكام العرب ابعد ما يكون عن العدل ، لا اجادلك في هذه النقطه اخي الكريم , ولكن انا اتساءل بشكل عام عن الحاكمية لا عن الظلم والعدل , لان حسب فهمي ترك تحكيم شرع الله مع القدره هو كفر.. فانا اتسائل ان كانوا كفار (نوعا) ام لا
طيب، لنفترض أني قلت لك أنهم كلهم بلا استثناء جهلة بالشرع، مقهورون مغلوبون على أمرهم، لا يملكون من أمر البلاد شيئا، وبناء عليه، حسب فهمك، أنهم ليسوا كفار، ثم ماذا؟
وبخلافه، هب أنهم كلهم كفار أصليون ماسونيون متنكرون بزي مسلمين يشربون كأسا من دم أطفال المسلمين الطازج صباحا مع لحم الخنزير المقدد وهم يسجدون أمام تمثال للشيطان؟ ثم ماذا؟
وبخلافه، هب أنهم كلهم كفار أصليون ماسونيون متنكرون بزي مسلمين يشربون كأسا من دم أطفال المسلمين الطازج صباحا مع لحم الخنزير المقدد وهم يسجدون أمام تمثال للشيطان؟ ثم ماذا؟
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لؤلؤه
نعم الظلك ظلمات ولكن انا اسأل عن قاعدة نظرية عامه للاستفاده
لا يا أخي، حقوق العباد شيء وتقصير فلان الشخصي او جهله او عجزه شيء آخر. القاضي الذي يحكم بالظلم ولا يدري انه يحكم بالظلم في النار، كما اخبر النبي عليه الصلاة والسلام.
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محمود كمال العدل
السلام عليكم ، هل ترى ان حكام العرب معهم عذر في عدم تطبيق الشريعه لعدم التمكين؟
ايش حيفرق لو عندهم عذر والا لو ما عندهم؟
ولو اراه ولو ما اراه؟
الظلم ظلمات يوم القيامة
ولو اراه ولو ما اراه؟
الظلم ظلمات يوم القيامة
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لؤلؤه
I told someone I forgave them, and I do feel that I meant it but whenever I remember/ something reminds me of the hurt this person caused me I still feel pain and I am afraid that my forgiveness isn't sincere because of this. Is it not sincere since I still haven't emotionally heeled?
Forgiveness doesn't require that you clear your heart, but it requires that you clear your actions (including words and body language) to that person. Pardoning is a greater state in which you wipe that memory off completely.
Similarly, those whom Allah forgives are not equal to those whom Allah pardons. We ask Allah for forgiveness all year, but in the last ten days of Ramadan the Prophet said if you thought it was Laylatul Qadr then ask Allah for pardon "Allahumma innaka afuwwun tuhibbu-lafwa fa 'afu 'anni"
If you love Allah to pardon you, then you should pardon others.
Similarly, those whom Allah forgives are not equal to those whom Allah pardons. We ask Allah for forgiveness all year, but in the last ten days of Ramadan the Prophet said if you thought it was Laylatul Qadr then ask Allah for pardon "Allahumma innaka afuwwun tuhibbu-lafwa fa 'afu 'anni"
If you love Allah to pardon you, then you should pardon others.
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لؤلؤه
https://ask.fm/MajedJarrar/answer/136082128194 مش لاقي يا مولانا
ضاعت همم الناس
https://ask.fm/MajedJarrar/answer/135967207746
https://ask.fm/MajedJarrar/answer/135967207746
A person is modest in their dress and speech. Very calm and respectful. 100% convinced that Hijab is compulsory and understands she needs to wear it at some point. How would you advise her to start wearing it? And do you keep on advising her?
Help her do other good deeds, take her with you to a sisters heart softening halaqa. When appropriate ask her what's making her hesitate, don't be judgemental, she could be afraid or stressed about family's or society's reaction. Building her Iman through other ways should help her.
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لؤلؤه
https://ask.fm/MajedJarrar/answer/136082128194 no link out there !
I meant I answered something like that before.
Why are there so many Islamic groups out there? Do I have to join one?
Groups exists naturally because humans are, in fact, pack creatures (sounds better than saying pack animals, right?).
The truth is, most people don't have leadership skills and they need leaders to survive. It's an obligation for every Muslim to seek someone they trust and consult when they need advice. However, depending on your ability to make decisions alone, it's good (to vital) for you to find a group of good people with which you can associate, stay on track of good things, and achieve good goals that are hard to do otherwise.
However, (Disclaimer: this isn't about previous question on qabeelat ansar/ maghreb, or kawthar, or mac, or a cult formed by your pious sheikh, or any specific group - this is a very broad generic statement), being part of a group may not always be better. Many people slip into a blind space of trust where they almost stop using their principles and judgement, and turn to complete blind followers of the group, and become alienated or even desensitized from people outside that group.
Think of regular cases like nationalism; majority of people on earth agree to put their faith in a government to do what they think is their best interest. The majority of governments on earth are inadequate and/or corrupt, yet it is very hard to convince the majority of people with that. Think of extreme cases like KKK and ISIS. They have built their existence on the importance of unity and loyalty to a group. People who join them wholeheartedly believe that they are there for a good cause, that they are alone are the saved people on earth, that everyone else is a lost cause.
While you should seek a group to help you become a better person and achieve better goals; you should never become a passive or blind follower in a group, even when you are just a follower; you shouldn't have to sacrifice your own values and principles for the unknown goals of your group. Think about this: even the companions disagreed at times with the prophet, with the utmost love and respect to him, when they didn't think his idea was the best. Sometimes, instead of telling them listen trust me I know better, God told me so, he would agree to follow their idea, and their idea would prove to be worse, and he would never blamed them for it. All of this is to teach us that even if you are following a righteous person you trust completely, you should always evaluate, be critical, in a healthy and construction way.
To conclude, God Almighty teaches us this balance in one incredible short surah. He says: "Indeed, the human is at loss, except for those who [as a group] believe, do righteous deeds, remind one another with truth and remind one another of patience." [103: 2-3]
The first two exceptions can only happen by doing goodness with a group of other good people, and the second two can only happen by keeping your moral judgement alive and critical mindset open to remind even the closest and most righteous people you know.
The truth is, most people don't have leadership skills and they need leaders to survive. It's an obligation for every Muslim to seek someone they trust and consult when they need advice. However, depending on your ability to make decisions alone, it's good (to vital) for you to find a group of good people with which you can associate, stay on track of good things, and achieve good goals that are hard to do otherwise.
However, (Disclaimer: this isn't about previous question on qabeelat ansar/ maghreb, or kawthar, or mac, or a cult formed by your pious sheikh, or any specific group - this is a very broad generic statement), being part of a group may not always be better. Many people slip into a blind space of trust where they almost stop using their principles and judgement, and turn to complete blind followers of the group, and become alienated or even desensitized from people outside that group.
Think of regular cases like nationalism; majority of people on earth agree to put their faith in a government to do what they think is their best interest. The majority of governments on earth are inadequate and/or corrupt, yet it is very hard to convince the majority of people with that. Think of extreme cases like KKK and ISIS. They have built their existence on the importance of unity and loyalty to a group. People who join them wholeheartedly believe that they are there for a good cause, that they are alone are the saved people on earth, that everyone else is a lost cause.
While you should seek a group to help you become a better person and achieve better goals; you should never become a passive or blind follower in a group, even when you are just a follower; you shouldn't have to sacrifice your own values and principles for the unknown goals of your group. Think about this: even the companions disagreed at times with the prophet, with the utmost love and respect to him, when they didn't think his idea was the best. Sometimes, instead of telling them listen trust me I know better, God told me so, he would agree to follow their idea, and their idea would prove to be worse, and he would never blamed them for it. All of this is to teach us that even if you are following a righteous person you trust completely, you should always evaluate, be critical, in a healthy and construction way.
To conclude, God Almighty teaches us this balance in one incredible short surah. He says: "Indeed, the human is at loss, except for those who [as a group] believe, do righteous deeds, remind one another with truth and remind one another of patience." [103: 2-3]
The first two exceptions can only happen by doing goodness with a group of other good people, and the second two can only happen by keeping your moral judgement alive and critical mindset open to remind even the closest and most righteous people you know.
What is the Qabeelat Ansar? Why is called Ansar? What is that?
Why are you interested to know? why are you asking me? Why do you ask three questions in one?
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لؤلؤه
Is adoption permissable in Islam?
Adoption, defined as: guardianship and care-taking of minors who have no (capable) guardian = is a great and noble act in Islam.
The Messenger of Allah said: "The guardian of an orphan and I will be like this in paradise (and he pointed with his index and middle fingers as being close to each other)."
However, Allah forbade us from taking adopted children and giving them our last names and treating them exactly as own our children, because that's deception. Islam stresses on the point that the adopted child is not kinship, they are like a friend in need to the family. In other words, The adopted child, in Islam, can still grow up and marry from the family of the adopting parents, because there's no kinship between them. The adopted child doesn't have a default right to inheritance like a real child does, etc.
This may raise some awkward issues of opposite-sex interaction with the adopting family members, after growing up. One of the easy and convenient solutions, scholars recommend that Muslim families who want to adopt a child who's less than two-years old, make sure that the adopting mother nurse the child such that they become her child-in-nursery. Since kinship-through-nursery is identical to kinship-through-blood in Islam, the child can grow up in the same household and be considered a sibling to the kids.
The Messenger of Allah said: "The guardian of an orphan and I will be like this in paradise (and he pointed with his index and middle fingers as being close to each other)."
However, Allah forbade us from taking adopted children and giving them our last names and treating them exactly as own our children, because that's deception. Islam stresses on the point that the adopted child is not kinship, they are like a friend in need to the family. In other words, The adopted child, in Islam, can still grow up and marry from the family of the adopting parents, because there's no kinship between them. The adopted child doesn't have a default right to inheritance like a real child does, etc.
This may raise some awkward issues of opposite-sex interaction with the adopting family members, after growing up. One of the easy and convenient solutions, scholars recommend that Muslim families who want to adopt a child who's less than two-years old, make sure that the adopting mother nurse the child such that they become her child-in-nursery. Since kinship-through-nursery is identical to kinship-through-blood in Islam, the child can grow up in the same household and be considered a sibling to the kids.
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