Between hypocrisy and politeness

 

1. I would like to know the dividing line between hypocrisy and courtesy, because in many cases I feel that there is some two-facedness in people’s behaviour and dealings, based on their interests and whims and desires, and it is said that it is just courtesy. Is this true?


2. Is it possible for true friendship to be mixed with a little hypocrisy? I have a friend who does not love me as I thought she did. She held a special place in my heart that was shared by no one else, but recently I found out that my status with her is zero, and her behaviour with me for many years was superficial. I thought, and everyone was certain about that, that our friendship was strong, and until now I do not know how to end this friendship after finding out what is really going on.


3. Can the way this friend behaved be regarded as hypocrisy?


4. What is the punishment for hypocrisy in friendship?.

Praise be to Allaah.

Some people often confuse the meanings of hypocrisy,
politeness and flattery, and the reason for that is the failure to
understand the true meanings of brotherhood and sincere friendship. In their
minds they do not separate truth and falsehood, good conduct and bad.  

Firstly: 

The word hypocrisy usually indicates pure evil. Hypocrisy is
never something praiseworthy in any way whatsoever. The psychologists have
defined it as showing a good face in order to achieve something bad and
harmful. 

So the hypocrite is never seeking something good, rather he
is seeking to harm people and betray them and bring evil to them, and he
achieves that by showing a good face and appearing to be loving and
friendly. 

Allaah says, warning against keeping company with hypocrites
(interpretation of the meaning): 

“O you who believe! Take not as (your) Bitaanah (advisors,
consultants, protectors, helpers, friends) those outside your religion
(pagans, Jews, Christians, and hypocrites) since they will not fail to do
their best to corrupt you. They desire to harm you severely. Hatred has
already appeared from their mouths, but what their breasts conceal is far
worse. Indeed We have made plain to you the Ayaat (proofs, evidences,
verses) if you understand.

119. Lo! You are the ones who love them but they love you
not, and you believe in all the Scriptures [i.e. you believe in the Tawraat
(Torah) and the Injeel (Gospel), while they disbelieve in your Book, the
Qur’aan]. And when they meet you, they say, ‘We believe.’ But when they are
alone, they bite the tips of their fingers at you in rage. Say: ‘Perish in
your rage. Certainly, Allaah knows what is in the breasts (all the
secrets)’”

[Aal ‘Imraan 3:118-119] 

The same applies to everyone who presents a friendly face to
people and appears loving, when in fact he is seeking to harm them and do
something bad to them. 

Secondly: 

As for the one who is polite, he does not wish ill to anyone
and he is not trying to harm anyone either outwardly or inwardly, but he may
show a friendly, cheerful and kind face in order to soften the heart of one
who has a bad attitude, or so as to ward off his harm from himself or
others, but without agreeing with him in his falsehood or supporting him in
any way, either by words or actions.  

Ibn Muflih al-Hanbali (may Allaah have mercy on him) said: 

It was said to Ibn ‘Aqeel in al-Funoon: I hear the
command of Allaah (interpretation of the meaning): “Repel (the evil) with
one which is better (i.e. Allaah orders the faithful believers to be patient
at the time of anger, and to excuse those who treat them badly) then verily
he, between whom and you there was enmity, (will become) as though he was a
close friend” [Fussilat 41:34], but I hear people regard those who show
something other than what they feel as hypocrites. How can I obey Allaah and
rid myself of hypocrisy? 

Ibn ‘Aqeel said: Hypocrisy means showing a good face whilst
concealing bad intentions, and harbouring ill will whilst appearing good in
order to cause harm. What the verse refers to is showing a good attitude in
response to a bad one for the purpose of changing it to a good one.  

From this it may be understood that hypocrisy means
concealing ill will whilst making a show of goodwill in order to cause harm
and evil. The one who shows a good attitude in response to bad treatment in
order to remove evil is not a hypocrite, rather he is trying to put things
right. Have you not heard the words of Allaah “then verily he, between
whom and you there was enmity, (will become) as though he was a close friend”?
This is done in order to soften hearts, ward off enmity, extinguish the
flames of hatred, create love and correct beliefs. This is how one makes
friends and wins hearts.

Al-Adaab al-Shar’iyyah (1/50,
51). 

Hence politeness is part of a good attitude, and the scholars
said a great deal about it. 

Ibn Battaal (may Allaah have mercy on him) said: Politeness
is part of the attitude of the believers, and it is lowering the wing of
humility to people, speaking gently, and not speaking harshly to them, which
are among the best means of creating harmony.  

Fath al-Baari (10/528). 

In his Saheeh, al-Bukhaari included a chapter entitled
“Chapter on politeness with people” in which he said: 

It was narrated from Abu’l-Darda’: We smile at people when
our hearts are cursing them.  

He also included the hadeeth of ‘Aa’ishah (may Allaah be
pleased with her) concerning this topic: 

A man asked permission to enter upon the Prophet (peace
and blessings of Allaah be upon him) and he said: “Let him in, what a bad
son – or brother – of the clan he is.” When he entered he spoke kindly to
him. I said to him: O Messenger of Allaah, you said what you said then you
spoke kindly to him? He said: “O ‘Aa’ishah, the worst of people in status
before Allaah is the one whom people leave alone for fear of his foul
mouth.” 

Ibn Muflih al-Hanbali (may Allaah have mercy on him) said: 

This attitude of Abu’l-Darda’ does not mean approving of
something haraam; rather it is politeness that may achieve some purpose.
This is what is meant by the report narrated in al-Saheehayn and
elsewhere from ‘Aa’ishah (may Allaah be pleased with her): “O ‘Aa’ishah, the
worst of people in status before Allaah is the one whom people leave alone
for fear of his foul mouth.” 

It says in Sharh Muslim and elsewhere: Being polite to
one whose foul mouth you fear. The Prophet (peace and blessings of
Allaah be upon him) did not praise him to his face or in his absence, rather
he sought to soften his heart by giving him some worldly thing and speaking
gently to him.  

Ibn ‘Abd al-Barr quoted the words of Abu’l-Darda’ with regard
to the virtues of good manners. 

Al-Adaab al-Shar’iyyah (1/50). 

The scholars wrote chapters on politeness, and Ibn
Abi’l-Dunya wrote an essay entitled Politeness towards people, in which
he said (p, 48, 50): 

It was narrated that Humayd ibn Hilaal said: I met some
people who regarded politeness as an act of charity towards one another. 

It was narrated that al-Hasan said: Being friendly towards
people is half of reason. End quote. 

Hanbal said that he heard Abu ‘Abd-Allaah – i.e., Ahmad ibn
Hanbal – say: 

People need politeness and kindness, and enjoining what is
good without harshness, except a man who does evil openly, who must be told
and stopped.  

Al-Adaab al-Shar’iyyah (1/191). 

Shaykh Ibn Baaz (may Allaah have mercy on him) said: 

In some cases politeness dictates that we should not say the
truth. Is this regarded as a kind of lying? 

He replied: 

That depends. If the politeness will result in rights being
denied or falsehood being approved, then this politeness is not permissible.
But if the politeness will not result in any falsehood, and it is just kind
words that are general in meaning, and it does not involve testifying
falsely in anyone’s favour or denying anyone’s rights, then I do not think
there is anything wrong with it. 

Majmoo’ Fataawa al-Shaykh Ibn Baaz
(5/280). 

Thirdly: 

It is also important to differentiate between praiseworthy
politeness and blameworthy flattery. People mix them up because they are
confused about proper manners and attitudes nowadays. 

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:  

Some of them think that politeness is flattery, but they are
mistaken, because politeness is recommended but flattery is haraam. The
difference is that flattery refers to the one who shows one thing whilst
concealing another. The scholars explained it as mixing with the evildoer
and showing approval of what he is doing without denouncing it, and
politeness is showing kindness to the ignorant whilst teaching him, and to
the evildoer whilst denouncing his action, and not being harsh towards him
when he is not committing evil openly, and rebuking him gently in word and
deed, especially if his heart needs to be softened and so on. 

Fath al-Baari (10/528). 

Fourthly: 

Many friends – and this happens a lot among women –
misunderstand the true nature of their friendship, and they tend to go to
extremes and develop strong feelings when the other person does not feel the
same way; rather the other side does not intend to form such a strong
friendship, rather the aim is just an ordinary friendship as dictated by
circumstances. In that case the one who felt the deeper attachment may feel
pain such as could not be borne by mountains. We need to guide this
friendship that could captivate our hearts because of people we love, so
that we will not be surprised one day and start imagining that everything
has started to collapse around us when a friendship was never like that in
the first place. 

‘Umar ibn al-Khattaab (may Allaah be pleased with him) said:
Your love should not reach the point of infatuation and your hatred should
not reach the point of destruction.   

At the same time we need to deepen our understanding of
brotherhood, which dictates loyalty, honesty and sincerity, where there is
no room for excessive politeness and courtesy.  In the past they said: When
friendship is sincere there will be no pretence. 

Undoubtedly such flattery is blameworthy and has no place in
brotherhood and true friendship. If there is some occasional flattery among
friends, it should be only what is dictated by circumstances, so as to ward
off fitnah or preserve love. But if flattery is the basis of that
friendship, then it is a distortion of all the meanings of true
brotherhood. 

‘Ali (may Allaah be pleased with him) said: The worst of
friends is the one who tries too hard to flatter you and the one who expects
too much courtesy from you and the one who makes you feel the need to
justify yourself constantly. 

It was said to one of them: Who should we make friends with?
He said: The one who removes from you the burden of pretence and with whom
you feel no reservations. 

Ja’far ibn Muhammad al-Saadiq (may Allaah be pleased with
him) used to say: The most burdensome of my brothers to me is the one who
flatters me too much and I feel reserved with him. Ihya’ ‘Uloom al-Deen
(2/181). 

And Allaah knows best.

Following note from Muslim Quran online Blog 

The first lesson to be learned by all Muslims is the importance of the Reading Quran Online. All Muslim should learn holy Quran online  is the Book of Allah All mighty. Every word which the quran reciter recites or he read quran is the word of Allah it is mentioned in Quran in Arabic that it is the guidance which has come from Allah. That is why we as Muslim say it is the Holy Book. We should  learn quran and focus on quran teaching thought by the quran tutor to the students and the tutor should arrange the kids quran lessons in such an easy manner so they can understand it easily and make there quran recitation online as beautiful as he could and teach them that the words of Koran were sent by Allah to our beloved Prophet Muhammad (SAWW) through the angel Jibraeel. And further more elaborate wile reading quran with teaching them the quran tafseer and the tajweed quran with its rules let then do quran memorization in the proper manner We as Muslim should respect the teachings of Quran and in every other manner when we are reading it or when we listen to Quran wake up Muslims and spread the word of Islam to

End of the note by quran education

Relationship of sin and attitude to ‘aqeedah

 

Does falling into sin indicate that there is something wrong with one’s ‘aqeedah?.

Praise be to Allaah.

Good attitudes – which are those that are obedience in and of
themselves or lead to obedience – are part of Islam, in fact they are Islam.
Allaah praised His Prophet Muhammad (peace and blessings of Allaah be
upon him) for being “on an exalted standard of character” and Ibn ‘Abbas
interpreted khuluq (translated here as “character”) as meaning
Islam. 

Allaah says (interpretation of the meaning): 

“And verily, you (O Muhammad) are on an exalted (standard
of) character”

[al-Qalam 68:4] 

Ibn ‘Abbaas (may Allaah be pleased with him) said: You are on
an exalted standard of religion, which is Islam. Narrated by al-Tabaraani in
his Tafseer (12/179). 

The correct view is that character cannot be separated from
religion. Al-Fayroozabaadi said in his book Basaa’ir Dhawi’l-Tamyeez
(2/568): It should be noted that religion is all character. Whoever excels
over you in character will excel over you in religious commitment. End
quote. 

Undoubtedly ‘aqeedah (belief) has a strong connection to
one’s conduct and character, negative or positive. That is clear from a
number of things, including the following: 

1 – The Muslim who believes that Allaah can hear him and see
him and knows his secrets, and that belief is very strong in him, will be
affected by this and will not do anything that a person whose belief in
these matters is weak might do. 

Among the evidence for this is the following: 

(a)  
The verse in which Allaah says
(interpretation of the meaning): 

“But if you do good and keep away from evil, verily,
Allaah is Ever Well‑Acquainted with what you do”

[al-Nisa’ 4:128] 

(b) 
The verse in which Allaah says
(interpretation of the meaning): 

“O you who believe! Stand out firmly for justice, as
witnesses to Allaah, even though it be against yourselves, or your parents,
or your kin, be he rich or poor, Allaah is a Better Protector to both (than
you). So follow not the lusts (of your hearts), lest you avoid justice; and
if you distort your witness or refuse to give it, verily, Allaah is Ever
Well‑Acquainted with what you do”

[al-Nisa’ 4:135] 

(c) 
The verse in which Allaah says
(interpretation of the meaning): 

“Verily, Allaah commands that you should render back the
trusts to those, to whom they are due; and that when you judge between men,
you judge with justice. Verily, how excellent is the teaching which He
(Allaah) gives you! Truly, Allaah is Ever All‑Hearer, All‑Seer”

[al-Nisa’ 4:58] 

2 – The Muslim who believes in the promises and warnings of
Allaah will be motivated by that belief to do that which is beloved to
Allaah, and to keep away from everything that is hated by Him. 

It was narrated that Abu Hurayrah said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: “The most
perfect of the believers in faith is the one who is best in attitude.”
Narrated by al-Tirmidhi (1162) and he said: it is hasan saheeh. Also
narrated by Abu Dawood (4682). 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him)
said: 

It is well known that the most beloved of His creation to Him
are the believers, and if the most perfect of them in faith are those who
are best in attitude, then the most beloved to him are those who are best in
attitude, and khuluq (character, attitude) is religion as Allaah says
(interpretation of the meaning): “And verily, you (O Muhammad) are on an
exalted (standard of) character” [al-Qalam 68:4]. Ibn ‘Abbaas said: On a
high standard of religion. It was also interpreted thus by Sufyaan ibn
‘Uyaynah, Ahmad ibn Hanbal and others, as we have explained elsewhere.
Al-Istiqaamah (p. 442). 

Al-Mubaarakfoori (may Allaah have mercy on him) said: He
said, “The most perfect of the believers in faith is the one who is best in
attitude” because perfection of faith implies a good character and good
treatment towards all people. 

Tuhfat al-Ahwadhi (4/273). 

3 – Strength of faith motivates one to do righteous deeds,
and prevents one from indulging in sin. 

This is indicated by the following: 

(a)  
It was narrated from Abu
Hurayrah that the  Prophet (peace and blessings of Allaah be upon him)
said: “No adulterer is a believer at the time when he is committing
adultery; no thief is a believer at the time when he is stealing; no drinker
of wine is a believer at the time when he is drinking it.” Narrated by
al-Bukhaari (2334) and Muslim (57). 

(b) 
It was narrated from Abu
Shurayh that the Prophet (peace and blessings of Allaah be upon him)
said: “By Allaah he does not believe, by Allaah he does not believe, by
Allaah he does not believe.” It was said: Who, O Messenger of Allaah? He
said: “The one from whose harm his neighbour is not safe.” Narrated by
al-Bukhaari (5670). 

(c)  
It was narrated from
‘Abd-Allaah ibn ‘Umar that the Messenger of Allaah (peace and blessings
of Allaah be upon him) passed by an Ansaari man who was exhorting his
brother to be modest. The Messenger of Allaah (peace and blessings of
Allaah be upon him) said: “Let him be, for modesty is part of faith.”
Narrated by al-Bukhaari (24) and Muslim (36). 

Maalik ibn Dinar (may Allaah have mercy on him) said: Faith
starts in the heart weak and feeble like a plant. If its owner takes care of
it and nourishes it with beneficial knowledge and righteous deeds, and keeps
away from it weeds and things that will make it weak, then soon it will grow
and increase and will develop roots and branches, and will bear fruit and
provide shade endlessly, until it becomes like a mountain. But if its owner
neglects it and does not take care of it, a goat will come and eat it, or a
child will come and take it, and the weeds will grow and overshadow it and
destroy it. The same applies to faith. 

Khaythamah ibn ‘Abd al-Rahmaan said: Faith grows strong in
fertile soil and grows weak in arid soil. Its fertile soil is righteous
deeds and its arid soil is sin and disobedience. Quoted by Ibn Taymiyah in
al-Eemaan, p. 213. 

4 – By the will and decree of  Allaah, faith prevents many
bad attitudes and sins against which Islam issues stern warnings, such as
getting angry, rending one’s garment, tearing out one’s hair and wailing.
Faith also calls a person to acquire the best of attitudes, such as
patience, acceptance and seeking reward. It was narrated that Suhayb
al-Roomi (may Allaah be pleased with him) said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: “How wonderful is the
situation of the believer, for all his affairs are good. If something good
happens to him, he gives thanks for it and that is good for him; if
something bad happens to him, he bears it with patience, and that is good
for him. This does not apply to anyone but the believer.” Narrated by Muslim
(2999). 

In Sunan Abi Dawood (4700) it says: ‘Ubaadah ibn
al-Saamit said to his son: You will never taste the reality of faith until
you understand that whatever befalls you would never have missed you, and
whatever misses you would never have befallen you. I heard the Messenger of
Allaah (peace and blessings of Allaah be upon him) say: “The first
thing that Allaah created was the Pen, and he said to it: ‘Write.’ 

It said: ‘O Lord, what should I write?’ 

He said: ‘Write the decrees of all things until the Hour
begins.’” 

O my son, I heard the Messenger of Allaah (peace and
blessings of Allaah be upon him) say: “Whoever dies believing in something
other than this does not belong to me.” Classed as saheeh by al-Albaani. 

5 – Islam urges us to do a great deal of good deeds,
confirming their connection to belief in Allaah and the Last Day, and it
forbids sins and deeds that incur punishment by reminding us of belief in
Allaah and the Last Day. 

This is indicated by the following: 

(a)  
It was narrated that Abu
Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah
be upon him) said: “Whoever believes in Allaah and the Last Day, let him
honour his neighbour; whoever believes in Allaah and the Last Day, let him
honour his guest; whoever believes in Allaah and the Last Day, let him speak
good or else remain silent.” Narrated by al-Bukhaari (5672) and Muslim (47). 

(b) 
It was narrated from ‘Abd-Allah
ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him)
said: “It is not permissible for a woman who believes in Allaah and the Last
Day to travel for a distance of three nights, unless she has a mahram with
her.” Narrated by al-Bukhaari (1036)and Muslim (1338). 

(c) 
It was narrated that Umm
Habeebah said: I heard the Messenger of Allaah (peace and blessings of
Allaah be upon him) say: “It is not permissible for a women who believes in
Allaah and the Last Day to mourn for more than three days for anyone who
dies, except for a husband, four months and ten days.” Narrated by
al-Bukhaari (1221) and Muslim (1486). 

6 –The Prophet (peace and blessings of Allaah be upon
him) explained in his Sunnah that false belief, such as hypocrisy, leads to
bad attitudes and bad deeds. 

It was narrated from Abu Hurayrah that the Prophet
(peace and blessings of Allaah be upon him) said: “The signs of the
hypocrite are three: when he speaks he lies, when he makes a promise he
breaks it, and when he is entrusted with something he betrays that trust.”
Narrated  by al-Bukhaari (33) and Muslim (59). 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him)
said: Those who go against the people of hadeeth (ahl al-sunnah) are those
who are likely to have bad deeds, either because of corrupt beliefs and
hypocrisy, or because of a sickness in the heart and weakness of faith.
Among them are those who neglect obligatory duties, transgress the limits,
take rights and duties lightly and are hard hearted, as is clear to
everyone. Most of their Shaykhs are accused of major sins even if there are
among them some who are known for asceticism and worship. The asceticism and
worship of some of the common folk of Ahl al-Sunnah are better than what
they do. 

It is well known that knowledge is the basis of action, and
sound roots produce sound branches. A man does not do evil actions except
for two reasons, either need or ignorance. The one who is aware of the
abhorrence of a thing that he has no need of will not do it, unless his
whims and desires have overpowered his reason and led him to commit sin,
which is another matter altogether. Majmoo’ al-Fataawa (4/53). 

We ask Allaah to set all our affairs straight and to guide us
to the best of words, deeds and attitudes. 

And Allaah knows best.

Following note from Learning Quran online Blog 

 

Learn holy Quran online which it self states in it that only those who are learn quran and pure should touch the holy text: This is indeed a Quran in Arabic in a book well-guarded, which none shall touch but those who are clean (56:77-79).  One should make formal ablutions before handling or Quran reading and this the quran tutor should tell in his quran teaching when quran for kids lessons are going on. After intercourse or menstrual bleeding one should not touch the holy Quran or do quran recitation and also not do quran memorization until after bathing non-Muslim should not handle the sacred text, but may listen to Quran online or read quran translation or exegesis. With all these things in mind when one is not reading or reciting holy Quran it should be closed and stored in nice and clean place, it should never be placed on floor or in a bathroom and Muslim should focus on reading quran the tajweed quran and its rules with a proper institute.

End of the note by holy Quran reciter

Deducting from an employees wages because of his mistakes

 

We work in a company that punishes employees for mistakes by deducting one or two days’ pay from their wages. This is not based on any specific law about deductions, rather the deductions are made according to what the boss thinks. But we are angry because a deduction may be made because of a very minor mistake. Is it o.k. for us to use some of the work time for our own business, commensurate with what has been deducted wrongfully from our wages? Do they have the right to wrong us in this manner? Please note that this was not discussed when the contract was drawn up.

Praise be to Allaah.

Firstly: 

The employee in the public or private sector is a “private
worker” according to the terminology of sharee’ah, and the private worker is
the one with whom a contract has been made stating that he will work for the
hirer for a specific length of time. This is the case with jobs nowadays,
where there is an agreement on set number of working hours each day. 

The fuqaha’ have explained the ruling on private workers at
length in their books. 

One of these rulings is that the worker does not deserve the
wages agreed upon (salary) unless he completes the work required of him as
agreed in the contract. 

It says in al-Mawsoo’ah al-Fiqhiyyah (1/292): 

The boss is required to pay the worker in return for his
making himself available, so long as he does not refuse to do the work that
is required of him. If he refuses with no good reason, then he is not
entitled to his wages, and there is no difference of scholarly opinion on
this point. End quote. 

It says in Fataawa al-Lajnah al-Daa’imah (15/153): 

The one who is entrusted with some work in return for a
salary is required to do the work in the manner required. If he fails to do
that with no valid reason, then it is not permissible for him to take the
salary. End quote. 

Secondly: 

If an employee makes a mistake or destroys something (such as
one of the machines or tools that he is working with), is he liable to pay
for it or not? 

The answer is that one of two scenarios must apply. If that
was due to a transgression or shortcoming on his part, such as if he was
using the machine or equipment in the wrong way, which led to it breaking,
or he overworked the machine, or he did not do his work properly, or he was
careless in his work, etc., in this case he is liable to replace what he
destroyed, and there is no difference of opinion among the fuqaha’. The
employer may deduct the value of the damaged item from the employee’s
salary. 

In the second scenario, if the damage was done with no
transgression or shortcoming on his part, then there is a difference of
opinion among the scholars. The view of the majority is that he is not
liable unless he transgressed or fell short. Others (such as Imam
al-Shaafa’i, according to one of his two opinions) were of the view that he
is liable. 

See: Takmilat al-Majmoo’ (15/354) and al-Mawsoo’ah
al-Fiqhiyyah (1/290). 

This issue is one that is subject to ijtihaad. If the
employer, whether it is an individual or a company follows the view that the
employee’s is liable, then the employer is not to be blamed for deductions
that are made, provided that the deduction is commensurate with the mistaken
and is done in a fair manner. But if the company and the employee disagree
on what is fair, then referral for judgement between them should be made to
the shar’i qaadi. 

But if the employee makes a mistake that does not result in
damage to or loss of property, such as if he is late in coming to work or he
is absent without an excuse, and so on, then can the boss deduct something
from his salary in return for that, or not? 

The answer is: Yes, he may do that, and some of these
deductions may be stipulated in the contract or in the regulations governing
the company. Moreover, this is something that is very common. The employee
works for the company and he knows that if he falls short in his work or
goes against the company’s regulations, he will face the consequences, one
of which is deduction from his salary. Even if it is not stated in his
contract, this is well known and is customary in the workplace. 

But the company owner or boss should strive to be fair and
avoid being unfair. The deduction should be commensurate with the
shortcoming or mistake, and the penalty should not be exaggerated. 

The scholars of the Standing Committee were asked: 

When I fire a supervisor or worker, or make harsh deductions
in order to set things straight, is this haraam? 

They replied: 

It is not permissible to deduct salaries from employees or
fire them except in accordance within the framework dictated by the
regulations set out by those who are in charge. End quote. 

Fataawa al-Lajnah al-Daa’imah
(23/410). 

Thirdly: 

You have made a number of mistakes, as mentioned in the
question. If you find that the deduction is greater than the mistake
warrants, or that it was a minor mistake of a type for which deductions are
not made in other companies, then the only option you have is to make a
complaint to those who are in charge of the company, and explain your point
of view. If they insist and you are not convinced of their argument, then
you can refer to the shar’i court to judge fairly between you, in sha
Allaah. 

But with regard to your deliberately being absent, coming
late or falling short in your work, or taking back what has been deducted in
ways that are not Islamically acceptable – as some employees do – as a
response to the disputed issue, that is not the way of the believers and it
is not permissible to do that, because taking back contested rights can only
be done through the shar’i courts, and cannot be done on the basis of
people’s whims and desires and opinions. 

The scholars of the Standing Committee were asked: 

If a person steals or takes something without permission from
his workplace in return for a deduction from his salary, is this regarded as
stealing and as haraam? 

They replied: 

Yes, this is regarded as haraam, and if he has a clear case
he may ask for his rights from the authorities. End quote. 

Fataawa al-Lajnah al-Daa’imah
(19/221) 

In Fataawa al-Lajnah (15/123) it also says that the
committee was asked about an employee who was mistreated by his boss who
deducted from his salary. They replied: 

If there is a dispute between you and him, then you have to
refer to the shar’i court to examine your case. It is not permissible for
you to take anything from his wealth without his permission or knowledge.
End quote. 

They also said (15/144): 

It is not permissible for you to take from the boss the
equivalent of what is owing to you without his knowledge, but you have the
right to demand what he owes to you through Islamically acceptable means,
even if that involves referring to the courts. End quote.  

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked the
following question in Fataawa Noor ‘ala al-Darb (tape no. 410): 

There is a young man who was working in a company, but the
company suddenly deducted something from me with no good reason. This is one
problem. I also did some work for which I deserved to be rewarded and they
did not give me any reward. I resorted to doing the following: When I bought
something for the company, I would get a big discount from the storekeepers,
but that was between me and the storekeepers. I would keep the discount in
my pocket, so the invoice would say one hundred pounds, and I would keep
twenty-five pounds but the invoice would say one hundred. Please note that
the prices on the invoice are similar to the prices in regular stores and
the value shown on the invoice is no greater than it would be ordinarily,
but what happens is that I get a discount because I buy in large quantities
and the discount is not shown on the invoice. Please advise us in the light
of that. 

He replied: 

What you have to do is to explain to them so that things will
be clear. You may be mistaken in what you are claiming as your right. So you
should set things straight between you and them, with the intervention of
arbitrators or the courts, or between you and them directly. This is what
you should do, so that you will not take more than you are entitled to. End
quote. 

And Allaah knows best.

From learning Quran online Blog 

And important note that we want to discuss and share with you it is about Quran reading and doing Quran recitation online to understand it, Ramadan is the month when the beautiful the Holy Quran has been revealed.  A miracle by the creator of the worlds, Allah (SWT)  Should we not glorify him by reading quran the gift he has sent down for us and learn Arabic Quran by heart  to feel the power of it and we as Muslim should try to learn quran with translation to understand it  wile we do Quran memorization and let our heart fill will tears of glory and wash away our sins in the month of Ramadan many people teach quran  and we should participate in teaching quran as much as we could because it is the noble cause to spread the word of Allah and the quran tutor will get the reword in the day of judgment “Will they not meditate on the Quran, or are there locks on the hearts”, Quran for kids , Surah Muhammad, Verse 24. Here is an interesting tajweed quran reciter where you can listen to quran from top Koran reciters and read the Koran with different translation and plz link to it and share it to promote islam

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Ruling on putting flowers and plants in the bathroom

 

What is the ruling on putting plants like flowers and foliage plants, or even tree seedlings, in bathrooms for any reason, whether that is for decoration or otherwise?.

Praise be to Allaah.

There is nothing wrong with
putting flowers, plants and tree seedlings in bathrooms, so long as there is
no extravagance or waste involved in that, both of which are blameworthy.
Allaah says (interpretation of the meaning): 

“And let not your hand
be tied (like a miser) to your neck, nor stretch it forth to its utmost
reach (like a spendthrift), so that you become blameworthy and in severe
poverty”

[al-Isra’ 17:29]. 

This is a prohibition on
both miserliness and extravagance. 

And Allaah says
(interpretation of the meaning): 

“and waste not by
extravagance. Verily, He likes not Al‑Musrifoon (those who waste by
extravagance)”

[al-An’aam 6:141] 

“And give to the kinsman
his due and to the Miskeen (poor) and to the wayfarer. But spend not
wastefully (your wealth) in the manner of a spendthrift.

27. Verily, the
spendthrifts are brothers of the Shayaateen (devils), and the Shaytaan
(Devil‑Satan) is ever ungrateful to his Lord”

[al-Isra’ 17:26, 27] 

Extravagance means spending
too much money on permissible things, and waste means spending money on
things that are inappropriate. 

Al-‘Askari said: 

It is said that waste means
spending money on things that are inappropriate and extravagance means
spending too much on things that are inappropriate. 

In other words,
extravagance means overstepping the mark in spending money, and waste means
spending it inappropriately, which is worse than extravagance. Hence Allaah
says:  “Verily, the spendthrifts are brothers of the Shayaateen (devils).” 

And it was said that
extravagance (israaf) is not just in terms of money, rather it
applies to everything that is done inappropriately. Do you not see that
Allaah described the people of Loot as being extravagant because they put
their seed in a place that is not for tilling. Allaah says (interpretation
of the meaning): 

“Verily, you practise
your lusts on men instead of women. Nay, but you are a people transgressing
beyond bounds [musrifoon] (by committing great sins)”

[al-A’raaf 7:81] 

And He described Pharaoh as
being extravagant, as He says (interpretation of the meaning):  

“verily, he was arrogant
and was of the Musrifoon (those who transgress beyond bound in spending and
other things and commit great sins)”

[al-Dukhaan 44:31] 

Then he said: 

From these texts we learn
that extravagance (israaf) is of two types: haraam and makrooh. 

The first kind includes
wasting money etc on things beyond the norm. 

The second kind includes
wasting something useful for no purpose, such as pouring away what is left
of a drink of the water of the Euphrates etc without putting it back into
the water. End quote from al-Furooq al-Lughawiyyah, p. 114-115. 

See also Fayd al-Qadeer
(1/50) and al-Mawsoo’ah al-Fiqhiyyah al-Kuwaitiyyah (4/176). 

Examples of extravagance
include: buying something decorative for hundreds of riyals, because
adornment is allowed but paying a lot of money for it is blameworthy
extravagance. 

An example of waste is
buying something that is of no value or that will not last, for a large
amount of money. 

This, like the example
given above, comes under the heading of wasting money that is forbidden in
Islam: “Allaah hates three things for you: gossip, wasting money and asking
too much.” Narrated by al-Bukhaari (1477) and Muslim (593). 

Conclusion: we must beware
of both things and realize that wealth is a blessing that should be guarded;
we will be asked about this wealth tomorrow: “From where did he earn it and
on what did he spend it?” as it says in Sunan al-Tirmidhi (2416) from
the Prophet (peace and blessings of Allaah be upon him). 

We ask Allaah to keep us
safe by His bounty and grace. 

And Allaah knows best.

From learning Quran online Blog 

To all Muslim we should listen to Quran  and try to  learn Quran online  with translation  to understand the holy scripture and it is must for us to read Quran online, and availing the knowledge through learning Arabic Quran this is the main deauty that we have to promote and learn holy quran so that the true words of Allah should be spread we should  try  to learn quran tafseer the translation as well so we could explain and understand that what ever te quran tutor teaches more articles can be found under learning Quran online Blog a recourse full collection of hadith bukhari shrif and a read  Quran online or you can listen holy Quran recitation for top quran reciters and you can find Quran for kids and quran teaching staff online to learn quran from where ever you want to learn the teaching of Koran and they provide tajweed quran lessons and Quran memorization classes well plz link to it and share it to promote the teachings of islam

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He could not find a job so he changed his name and claimed to belong to another tribe

 

One of my family members travelled to another Arab country looking for work there, then he obtained a paper saying that he belonged to such and such a tribe and that he was known to them, then he changed his name altogether. The Shaykh of that tribe certified the paper in the hope of cooperating with him to obtain some official papers of his own. Now he is working because of that paper, and things have become easier for him. My question is: is this regarded as toying with lineages? Is this work haraam according to sharee’ah? Please note that he is sponsoring all of his family and he has to work and help them and his father knows that he has changed his name and the name of his tribe in order to get this job.

Praise be to Allaah.

This action
is clearly haraam, because it involves attributing himself to someone other
than his father and his tribe, and because it involves lying and deceit, and
it may lead to other wrongful things that have to do with inheritance and
who one’s mahrams are. 

Al-Bukhaari
(3508) and Muslim (61) narrated from Abu Dharr (may Allaah be pleased with
him) that he heard the Prophet (peace and blessings of Allaah be upon
him) say: “Any man who knowingly claims to belong to someone other than his
father is guilty of kufr, and anyone who claims to belong to a people when
he is not one of them, let him take his place in Hell.” 

Al-Bukhaari
(6767) and Muslim (63) narrated that Sa’d (may Allaah be pleased with him)
said: I heard the Prophet (peace and blessings of Allaah be upon him)
say: “Whoever claims to belong to someone who is not his father, knowing
that he is not his father, Paradise will be forbidden to him.” 

What your
relative has to do is tear up this paper and attribute himself to his father
and his real tribe, and repent to Allaah, may He be exalted, for what he has
done. The Shaykh of the tribe must also repent to Allaah, may He be exalted,
for lying and cooperating in deceit. 

The Standing
Committee for Issuing Fatwas was asked about what people often do in order
to obtain a passport, which is testifying that So and so was born in
Bahrain, whether they are certain of that or not. Is this a type of bearing
false witness? 

They
replied: 

It is not
permissible for a person to give testimony except with regard to that which
he knows by seeing or hearing it, because Allaah says (interpretation of the
meaning): 

“except
for those who bear witness to the truth knowingly”

[al-Zukhruf 43:86] 

“And
follow not (O man, i.e., say not, or do not, or witness not) that of which
you have no knowledge. Verily, the hearing, and the sight, and the heart of
each of those ones will be questioned (by Allaah)”

[al-Isra’
17:36] 

It was
narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The
Messenger of Allaah (peace and blessings of Allaah be upon him) was
asked about testimony, and he said: “Do you see the sun?” He said: Yes. He
said: “Bear witness to something like that or else leave it alone.” Narrated
by al-Khallaal. 

Based on the
above, it is not permissible for anyone to bear witness that So and so was
born in Bahrain unless he knows that. Whoever bears witness that So and so
was born in Bahrain when he knows that he is lying, this is false witness,
and he is included in the warning that is proven in the Qur’aan and Sunnah.
End quote. 

Fataawa
al-Lajnah al-Daa’imah (23/505). 

If this has
to do with lying about one’s place of birth, then how about if one changes
one's lineage and tribe? 

The fact
that this man could not find work, or has to support a family, or his father
knows about that, does not justify him committing this great evil. 

Whoever
fears Allaah, He will protect him and suffice him and provide him from
(sources) he never could imagine.  

We ask
Allaah to set our affairs straight and those of all the Muslims. 

And Allaah knows
best.

Read quran its is the Word of Allah the sign of guidance

Reading quran and exploring it is the true duty of a Muslim because it contains Allah’s message to all people and the quran teaching tells the people that how to act correctly. By learning quran you will find that it guides us to a correct way of life in this world. We as a practicing Muslim should teach our kids quran and let the kids learn quran recitation and do quran memorization and we also do quran memorization by heart and there is an other importing thing that learn quran with tajweed because the tajweed rules are very important regarding the pronunciation and way or read the holy quran and further more enhancing the quranic studies by learning quran tafseer and reading quran the translation with it listening to quran online with the quran recitation don by some of the top reciter also. It is the Book of Allah also talks about life after death. It tells us that Allah has prepared Paradise for good people and Hell for bad people. Wile reading Quran we see that it encourages the worship of only one God Who creates and provides for them. The Book forbids people from evil and condemns those who do wrong. It contains stories of the past Prophets and the examples of bad and good people. Find online quran courses 

Ruling on wearing one’s clothes below one’s ankles

 

Assalamu Alaikum



A brother was telling me that wearing clothing below the ankles is haram and that
there are many hadiths that prove this. I would appreciate your opinion on this
matter.



Jazakallah

Praise be to Allaah.

What your friend has told you is true. Many ahaadeeth were reported from the Prophet

(peace and blessings of Allaah be upon him) which forbid isbaal (wearing one’s clothes below
the ankles), for example:



Al-Bukhaari reported that the Prophet
(peace and blessings of Allaah be upon him)
said: "Whatever of the izaar (lower garment) is below the ankles is in the Fire." (al-Bukhaari, no.
5787)



The Prophet
(peace and blessings of Allaah be upon him) said: "There are three whom
Allaah will not look at or praise on the Day of Judgement and theirs will be a painful
punishment: the one who wears his garment below his ankles, the one who reminds others of his
favours, and the one who sells his product by means of making false oaths" (reported by Muslim,
no. 106)



The Prophet
(peace and blessings of Allaah be upon him) said: "Isbaal (wearing one’s
garment below the ankles) may apply to the izaar (lower garment), the shirt or the turban.
Whoever allows any part of these to trail on the ground out of arrogance, Allaah will not look at
him on the Day of Judgement." (reported by Abu Dawud, no. 4085, and al-Nisaa’i, no. 5334, with a saheeh
isnaad).



Ibn ‘Abbaas reported that the Prophet
(peace and blessings of Allaah be upon him)
said: "Allaah will not look at the one who wears his lower garment below his ankles." (Reported by
al-Nisaa’i in al-Mujtabaa, Kitaab al-Zeenah, Baab Isbaal al-Izaar).

Hudhayfah said: "The Messenger of Allaah
(peace and blessings of Allaah be upon
him) took hold of the muscle of my calf (or his calf) and said, ‘This is where the izaar should
stop; if you insist, it may be lower, but it should not reach the ankles.’" (Reported by al-Tirmidhi, who
said this is a saheeh hasan hadeeth; see Sunan al-Tirmidhi, no. 1783)



All of the ahaadeeth quoted above speak against isbaal, whether or not the intention is to show
off; but if a person does this deliberately out of arrogance, there is no doubt that his sin is
greater. The Prophet
(peace and blessings of Allaah be upon him) said: "Allaah will not
look at the one who trails his izaar on the ground out of pride." (al-Bukhaari, no. 5788)



Jaabir ibn Sulaym said: "The Messenger of Allaah
(peace and blessings of Allaah be
upon him) said to me: ‘Beware of wearing one’s lower garment below the ankles, because this is
a kind of showing-off, and Allaah does not love showing-off.’" (Regarded as saheeh by al-Tirmidhi,
no. 2722).



No one is able to be completely free of pride and arrogance, even if he claims that this is so.
Such a claim is unacceptable, because by saying it, he is praising himself. Only in the case of
those whom the wahy (revelation) testified that they were free of pride do we believe that this is
the case. For example, there is a hadeeth which states that the Prophet
(peace and
blessings of Allaah be upon him) said: "Whoever trails his garment on the ground out of pride,
Allaah will not look at him on the Day of Resurrection." Abu Bakr said to him, "O Messenger
of Allaah, my izaar slips down if I do not pay attention to it." He said: "You are not one of
those who do it out of pride." (Reported by al-Bukhaari, no. 5784)



What indicates that isbaal is prohibited even if it is not done out of pride is the hadeeth of Abu
Sa’eed al-Khudri, may Allaah be pleased with him, who said: "The Messenger of Allaah

(peace and blessings of Allaah be upon him) said: ‘The lower garment of the Muslim should
come down to mid-calf, but there is nothing wrong if it is between that point and the ankles.
Whatever is lower than the ankles is in the Fire. Whoever trails his garment on the ground out of
pride, Allaah will not look at him." (Reported by Abu Dawud, no. 4093, with a saheeh isnaad.)



These ahaadeeth describe two different deeds, for which there will be two different
punishments:

Imaam Ahmad reported that Abd al-Rahmaan ibn Ya’qoob said: "I asked Abu Sa’eed: ‘Did
you hear anything from the Messenger of Allaah
(peace and blessings of Allaah be
upon him) concerning the izaar (lower garment)?’ he said, ‘Yes, listen! ‘The izaar of the
believer should come to mid-calf, although there is nothing wrong if it comes between there and
the ankles, but whatever is lower than the ankles is in the Fire,’ and he said it three times."



Ibn ‘Umar said: "I passed by the Messenger of Allaah
(peace and blessings of Allaah
be upon him), and my izaar had slipped down. He said, ‘O ‘Abdullaah, pull up your izaar!’ so
I pulled it up. He said, ‘More!’ so I pulled it up more, and always made sure it was pulled up
properly after that." Some people asked, "To where did you pull it up?" He said, "To mid-calf
length." (Reported by Muslim, no. 2086; al-Dhahabi, Kitaab al-Kabaa’ir, 131-132)



The issue of isbaal applies to women just as much as it applies to men. This is indicated by the
hadeeth of Ibn ‘Umar, may Allaah be pleased with him, who said: "The Messenger of Allaah

(peace and blessings of Allaah be upon him) said: ‘Whoever trails his garment on the
ground out of pride, Allaah will not look at him.’ Umm Salamah said: ‘O Messenger of Allaah,
what should women do with their hems?’ He said, ‘Let them go down a handspan.’ She asked,
‘What if their feet show?’ He said, ‘Let them lengthen it by a cubit, but no more.’" (al-Nisaa'i,
Kitaab al-zeenah, Baab dhuyool al-nisaa’).



The punishment for showing off may come to pass in this world, not in the Hereafter. Abu
Hurayrah reported that the Messenger of Allaah
(peace and blessings of Allaah be upon
him) said: "Whilst a man was walking arrogantly admiring himself and his clothes, Allaah
caused the earth to swallow him and he is suffering in it until the Day of Resurrection." (Reported
by Muslim, no. 2088).

Learn Holy Quran because it will be a proof for us muslim on the Day of Judgment.

This is due to the statement of the Messenger: “And the Quran is a proof for you or against you.” [Muslim] so the deputy of every Muslim is to read quran and learn quran with tajweed so one of two things will occur with this proof, the Book of Allah. And this quran education will be in your favor, a proof for us on the Day when we will need every single good deed and learning quran along with doing quran memorization is one of it and to add more spread the quran teaching and spread the kids quran knowledge and listening to quran online and understand the quran tafseer , it will be something standing against us and follow the guidance of or prophet Muhammad peace be upon him, and these good deeds will be a proof against us! Who could be saved from the terrors of that Day if Allah’s own Speech is against him?!?! Think carefully, so reading Arabic Quran and teaching our kids quran qaida with the tafseer of quran  and let the kids memorize quran dear Muslim brother or sister, about your position with the reading Quran! Are you neglecting it, contradicting it, being heedless of its orders and prohibitions, are you thinking deeply over it?! Will it be on your side on the Day of Judgment.? So learn quran recitation! O Allah! We ask you, by Your Glorious Speech and the rest of your beautiful Names and Attributes, to make the Quran a proof for us! So the Quran tutor should let his student know about these facts also,

 

 

Playing with toys in the shape of people or animals

 

since we're not allowed to make images of humans and animals, should children be allowed to play with toys in the shape of humans or animals?.

Praise be to Allaah.
 

 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy
on him) said: 

With regard to those in which the shape is
incomplete, in which there is only a part of the limbs or head, but the shape is not clear, there is no doubt that these are permissible, and
these are like the dolls with which ‘Aa’ishah used to play. (Narrated in al-Bukhaari, 6130; Muslim, 2440). 

But if the shape is complete, and it is as if
you are looking at a person – especially if it can move or speak – then I am not entirely at ease with the idea of them being permissible, because
this is a complete imitation of the creation of Allaah. It seems that the dolls with which ‘Aa’ishah used to play were not like this, so it is
preferable to avoid them. But I cannot say that they are definitely haraam, because there are concessions granted to young children that are not
granted to adults in such matters. It is natural for young children to play and have fun, they are not obliged to do any of the acts of worship so
we cannot say that that they are wasting their time in idle play. But if a person wants to be on the safe side in such matters, he should cut off
the head or hold it near the fire until it softens, then he should press it until the features disappear. 

Important note to learn and read quran online

 

Reading Quran to seek the light to the right path. The holy Quran is the ultimate source and light for all Muslims. To seek this light of it one needs to read Quran. The importance of the text of Quran cannot be doubted or questions. At the same time, the significance of learning Quran with translation holds a great strength for a holy quran reciter.

There are number of issue in the daily life of Muslims, in which Muslims need to improve according to the Quran. Muslims have been practicing the same conventions from long time, without consulting Quran themselves. Unfortunately, many times Muslims ignore the negative side and only see the positive side of what has been written in the Quran.

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Photographs in text books

 

Assalamu ALikum Rahmatullahi wa Baraktuh,



I want to know about pictures of people in Islam, specifically
those used in children's books. Is it permisable to illustrate
children's books about Islam with pictures of muslims? If so,
what is the basis for this, and if not what is the basis? There is
so much controvery about this issue, and I fear Allah because
of the Sahih hadeeth about Allah cursing the picture-makers.
Still, how are we to educate our children about Islam in this
Western Society without children's books with pictures in
them? Also, what is your opinion about the book The Lawful
and the Prophibited in Islam? Is this a truestworthy
publication?

JazkAllahkhairun for your efforts!! Walikum Salam
Rahmatullahi wa Baraktuh.

Praise be to Allaah.



On the subject of photographs, please refer to question # 365.
Know, my sister, that we should be careful about pictures of animate beings,
lest we do something that has been forbidden by Allaah and His Messenger. I
wonder what urgent need there can be for putting pictures of Muslims in children's
books. If we want to make the books attractive to them, there are plenty of
colours, advanced methods of printing and pictures of inanimate objects such
as trees, flowers, cars, houses etc., which can be used instead of pictures
of animate beings. As for useful books which we need to keep at home, like reference
books and dictionaries that may contain pictures that are difficult to erase,
we can keep them as long as we blot out any pictures on the cover. Whatever
does not need to be kept, like newspapers, should be disposed of after reading.



As for the book "Al-Halaal wa'l-Haraam fi'l-Islam," the author was
very lenient in a number of issues, may Allaah forgive him. Some scholars have
written refutations of this book, such as Shaykh Saaleh al-Fawzaan, who wrote
Al-I'laam bi naqd kitaab al-halaal wa'l-haraam fi'l-Islaam. We ask Allaah to
guide us to the truth in those issues concerning which there are differences
of opinion, for He guides whom He will to the Straight Path.

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Praying in a room in which there are images

 

Is it permissible to pray in a room in
which there are images?

Praise be to Allaah.

The most correct view is that it is not permissible to
pray in a room in which images of animate beings are hanging, on the basis of several
reports, including the following:

The hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him), who
said: the Prophet
(peace and blessings of Allaah be upon him) said: “The angels do
not enter a house in which there is a dog or images.” (Agreed upon).

The hadeeth of ‘Aa’ishah (may Allaah be
pleased with her) who said: “The Messenger of Allaah
(peace and blessings of Allaah
be upon him) returned from a journey and I had covered an alcove with a blanket on which
there were images. When the Messenger of Allaah
(peace and blessings of Allaah be upon
him) saw it, he tore it down and said, ‘The people who will be most severely punished
on the Day of Resurrection will be those who imitate the creation of Allaah.’” (Agreed
upon).

The hadeeth of Abu Hurayrah (may Allaah be pleased with
him) who said: the Messenger of Allaah
(peace and blessings of Allaah be upon him) said:
“Jibreel came to me and said: ‘I came to you yesterday and nothing prevented me
from entering except that there was a statue by your door, and there was a curtain in your
house with images on it, and there was a dog in the house. So tell someone to cut the head
off the statue by your door, so it will look like a tree; tell someone to cut up the
curtain and make it into floor-cushions that will be stepped on; and tell someone to put
the dog outside.’” So the Messenger of Allaah
(peace and blessings of Allaah be
upon him) did that. (Narrated by Abu Dawood, al-Tirmidhi and Ahmad).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on
him) gave a brief answer to this question, when he was asked: is it permissible to pray in
synagogues and churches where there are images, or not? Can we say that they are the
houses of Allaah, or not? He replied: they are not the houses of Allaah, for the houses of
Allaah are the mosques. These (churches etc.) are houses in which people express their
disbelief (kufr) in Allaah. Even though Allaah may be mentioned in them, the house is the
same as its occupants, and their occupants are kuffaar, so they are the houses of worship
of the kuffaar.

As regards praying in them, there are three scholarly views in the
Madhhab of Ahmad and others: absolute prohibition, which is the view of Maalik; absolute
permission, which is the view of some of the companions of Ahmad; and the third view,
which is the correct view and was narrated from ‘Umar ibn al-Khattaab and others, and
from Ahmad and others. This view states that if there are images in the church, we should
not pray there, because the angels do not enter a house in which there are images, and
because the Prophet
(peace and blessings of Allaah be upon him) did not enter the
Ka’bah until the images inside it had been wiped out. Similarly, ‘Umar said: we
do not enter their churches if there are images inside.

Churches are like mosques that are built over graves. In al-Saheehayn
it says that the Prophet
(peace and blessings of Allaah be upon him) was told about a
church in Ethiopia, and the adornments and images inside it. He said: “When a
righteous man among them dies, they build a mosque (place of worship) over his grave and
put those images there. They will be the most evil of people with Allaah on the Day of
Resurrection.” But the Sahaabah did pray in churches in which there were no images.
And Allaah knows best.

Important note to learn and online quran recitation

 

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