Fathwa,(Woman staying alone with a marriageable man) -:- She hated her non-practicing husband and committed Zina with his cousin

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Question
I want to introduce myself. I once asked a question here saying is it ok to leave my husband temporary until he start practicing the sunah correctly. U guys answer that It's ok if I'm sure that he will change because of that. But Subhanallah, I did only for a few days because I was disappointing my family according to them so I came back. I came back also because I was newlywed so much in love with my husband I couldnt see, the truth so I stayed with him. I stayed with him my eeman declined so much, because of the environment and because of me not studying no more any Islamic teaching. I became worst than him. I felt that I'm a looser. And I started having lots of fight and yelling with him, not necessarily his faults to start them but both of us and some times me. We didn't have much intimacy most times, and often we only argued and belittled each other. I was very sad and disconnected to Islamic teaching too. It continued like that until his cousin a male came to stay with us. I had my niqab on and my husband always belittled me for that infront of him telling me even his cousin can't see my face I'm abnormal living like that in society. I felt bad and I did the most hideous crime. As I stay with my husband cousin I started conversing with him laughing and joking with. He is so handsome and very comfortable to me at that time because I felt I was worthless to my husband. Once I was alone with him playing, I showed him my face. He immediately felt for me so did I with. We started doing harram and I completely hated my husband. It continued I regretted having this hideous sin with this guy but I continued with him because that was the only place I felt completely satisfied. Me and my husband is just fighting and arguments. I stopped doing this harram with this guy and I will never try to be with him alone. But still I don't enjoy staying with husband but I have a child now . I afraid my family, son would not forgive me. What should I do plz help advice n make dua.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammadis His slave and Messenger.
It is confirmed that the Prophetwas asked about the "male in-law", who is the husband's brother or male relative and he said: ''The male in-law is death itself.” ]Bukhaari and Muslim[
This means that he is like death because of the afflictions and calamities that happen due to being lenient in dealing with him and because of him entering upon the wife as he is not like other non-Mahram )marriageable( men because of his blood relation with the husband.
What you mentioned about the sin that you committed with him is clear evidence of this. Therefore, you should repent to Allaah from this grave major sin by regretting it and being determined not to do it again. So, you should not sit with that man nor talk to him, and you should not be in a place where you may be in seclusion with him as a way of preventing the means that lead to what is forbidden. For more benefit, please refer to Fataawa 86527, 154373and 127911.
On the other hand, we advise you to try to rectify your husband by supplicating Allaah for him and calling him to goodness and righteousness and to get closer to Allaah and you should advise him to befriend righteous people who would guide him to do good and keep him away from evil. You should not despair of him becoming a righteous man nor give up enjoining him to do good deeds and forbidding him from doing evil deeds.
As far as you are concerned, you should keep company with righteous and good women who would help you perform righteous deeds, guide you to do good and help you in what you are doing.
As regards separating from your husband and asking him for divorce, then we do not advise you to do so unless the marital relations between you and him become impossible while he persists in his dissoluteness and disobedience after advising him and admonishing him. In which case, divorce should be the last solution in the same manner that cauterization should be the final treatment )i.e. it is the last to be opted for among all healing procedures(.
Allaah Knows best.








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NAJIMUDEEN M

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Fathwa,(Woman staying alone with a marriageable man) -:- Her husband forces her to live in the same house with his brother

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Question
My question is my husband is forcing me to stay with his married brother ,I had told him about the hadiths mentioning that "brother in law is death" living together may cause many problems,but he doesnt seems to listen,he says that I just have to maintain my Hijab thats all.Wht can I do?since his wife is also a nonmehram to him that will be a probs.As a muslim women I dont get my rights from my husband ,he doesnt agrees to the rights of women in Islam.Please advise.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, is His slave and Messenger.
It is your right as a wife to get a separate accommodation where you would be safe from any harm and where you would not be embarrassed.
Besides, it is not permissible for you to obey your husband in dwelling with your brother-in-law in the same house whose amenities are not separate, where his brother could see you )without Hijaab( or be in seclusion with you, or where there is any other matter that might lead to temptation.
Even if we presume that you can take the necessary measures to avoid these prohibitions and always wear Hijaab, then this may cause much hardship to you. So, your husband has no right to oblige you to live in such a situation. For more benefit, please refer to Fatwa 84608.
Based on this, it is permissible for the wife to ask for divorce as a way of repelling harm off herself if her husband does not provide her with an accommodation that is Islamically acceptable.
There is no doubt that your husband is also obliged to abide by the Islamic conditions in dealing with the wife of his brother as she is a non-Mahram to him. Therefore, we warn against being lenient in such kind of dealings within one family as this is one of the major reasons of corruption. The Hadeeth that is mentioned in the question which reads‘the male in-law is death itself’is the best evidence in this regard. The text of the Hadeeth is as follows:Uqbah Ibn ‘Aamernarrated that the Prophetsaid: “Beware of entering upon women”; a man from the Ansaar asked: ‘O Messenger of Allaah, what do you say about the male in-law )the woman’s husband’s male relative like his brother, uncle, cousin, etc.(?’ He replied: “He is death itself )i.e. his seclusion with her is as serious and dangerous as death(.” ]Bukhaari and Muslim[ For more benefit, please refer to Fatwa 154373.
As regards what you mentioned about your husband that he does not agree with the women’s rights in Islam, then this needs more clarification ]as we do not know exactly what you mean[ For general information in this regard,
Allaah Knows best.







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NAJIMUDEEN M

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Welcome to Islam, - Islam and scientific progress

Islam encourages and urges its followers to learn, read, write and do
research. Here are some proofs of the attitude of the religion of
Islam towards education, learning and scientific thinking:
1. The first verses revealed in the Holy Quran say )what means(:"Read
in the name of the Lord, who created man from congealed blood."This
means that the first revealed word was "read". This reflects the
importance of reading and learning according to Islam.
2. The Holy Quran repeatedly orders Muslims to contemplate the
universe, creatures, animals, seas, stars, the human body and plants.
3. The Holy Quran is scientific in its approach and thus it gives
Muslims an example of scientific objectivity and the scientific
approach. The Holy Quran often gives proofs to its statements.
4. The scientific approach of the Holy Quran is also clear when the
Holy Quran requires proofs from the disbelievers for whatever claims
they make.
5. The Holy Quran gives another example of scientific objectivity by
repeatedly blaming disbelievers for their blind imitation of their
forefathers. This is certainly an invitation from the Holy Quran to
the believers and people to think independently and critically.
Independent thinking is an essential condition for creativity, which
is the first condition to scientific innovations and technological
progress.
6. Prophet Muhammad, sallallaahu 'alayhi wa sallam, )may Allaah exalt
his mention(, urged his Companions, may Allaah be pleased with them,
to use their own judgment if they faced problems to which there was no
specific solution in the Holy Quran or the traditions of Prophet
Muhammad, sallallaahu 'alayhi wa sallam. This encouragement of free
judgment is a green signal that stimulates people to think, but
without going against the principles of Islam.
7. Prophet Muhammad, sallallaahu 'alayhi wa sallam, ordered people to
record knowledge in books.
Science Alone Is not Enough:
As we know, Islam as a religion holds that science alone is not enough
to bring real progress. In secular countries that are technologically
advanced, we notice that technology itself may create serious problems
to those countries and other countries.
For example, Science has led to the invention of atomic bombs that are
capable of destroying a whole city with its millions of civilians in a
minute. Killing one million civilians or more in a minute is a
terrible act of brutality. This act is the product of Science with the
absence of true religion. According to Islam, civilians should not be
harmed during war.
Further, Science has led to the invention of bombs that destroy plant
life. Again, this is an act of extreme materialism devoid of
spiritualism. According to Islam, civilians, animals and plants should
not be harmed during war. This shows that while Science gives us the
instruments of destruction, the misuse of these instruments does not
take place through Science. These destructive instruments are employed
through a political decision. This means that we have to go back to
the politician's psychology to determine what kind of behavior is
expected. Science and technology alone are not enough to achieve
progress in society; on their own they may, in fact, create real
problems for everybody. However, if Science is accompanied with the
practice of the true religion and submission to Allaah, it will be
used to serve man and not to torture or destroy him.
Limited Effect of Science:
Scientific findings and research do not always affect human life
satisfactorily. For example, scientific research has shown that
alcohol has a destructive influence on the brain, the digestive
system, the heart and the nervous system. Everybody who drinks alcohol
knows that alcohol is destructive to physical and mental health.
Nevertheless, this scientific knowledge has not decreased the number
of alcoholics. On the contrary, the number of alcoholics is increasing
tremendously despite the findings of Science!
Science works successfully when it comes to the treatment of matter,
but when it comes to human behavior, Science cannot do much. It cannot
overcome bad customs, but a true religion can easily do that. In
pre-Islamic times, people used to love wine, but when Islam prohibited
drinking alcohol, wine was poured out on streets the moment the
prohibition was declared. If a person fully submits to Allaah, he
obeys Him completely.
The Mercy of Allaah:
Allaah is Merciful, so He sent Apostles and Prophets, may Allaah exalt
their mention, to help humankind in the area where they need help:
life. All religions, particularly Islam being the last religion, came
with answers to the questions that puzzle man: Where did man come
from? What is the end of man? How to worship Allaah? What are man's
duties towards others? What are the regulations of peace and war? What
are the regulations of food, drinks, and clothes? What to do and what
not to do? What is right and what is wrong?
These questions cannot be answered by Science or man; they have been
answered by Allaah, the Creator of man. The answers are available, but
unfortunately, some people do not hear or listen or think of them.
Those who do not listen to God's answers and God's guidance insist on
experimenting with humans and their lives. Sometimes a country
abolishes the death punishment, then it decides to use death as a
capital punishment. Another country decides to ban alcohol, then
suddenly allows it!
Fatal Experimentation:
These experimentations with human lives are fatal. The victims of
these experiments are not animals, but the victims of each social
experiment are millions of families, innocent people and children.
When a government allows alcohol, the victims of this experiment are
millions of would-be alcoholics and the women and children who form
the families of such alcoholics. When a government decides not to
punish murder by capital punishment, this decision will encourage
millions of similar murders.
To sum up, whether it comes to material or spiritual matters, let us
seek the answers from the One who Created everything.

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NAJIMUDEEN M/
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Welcome to Islam, - Muslims: Pioneers of pharmacology

Muslim pharmacy )Saydalah( as a profession and a separate entity from
medicine was recognised by the beginning of the ninth century. This
century not only saw the founding and increase in the number of
privately owned pharmacy shops inBaghdadand its vicinity, but in other
Muslim cities as well. Many of the pharmacists who managed them were
skilled in the apothecary's art and quite knowledgeable in the
compounding, storing, and preserving of drugs.
State-sponsored hospitals also had their own dispensaries attached to
manufacturing laboratories where syrups, electuaries, ointments, and
other pharmaceutical preparations were prepared on a relatively large
scale. The pharmacists and their shops were periodically inspected by
a government appointed official, 'Al-Muhtasib', and his aides. These
officials were to check the accuracy in weights and measures as well
as the purity of the drugs used. Such supervision was intended to
prevent the use of deteriorating compounded drugs and syrups, and to
safeguard the public.
This early rise and development of professional pharmacy in Islam -
over four centuries before such development took place inEurope- was
the result of three major occurrences: the great increase in the
demand for drugs and their availability on the market, professional
maturity, and the outgrowth of intellectual responsibility by
qualified pharmacists.
The ninth century in Muslim lands witnessed the richest period thus
far in literary productivity insofar as pharmacy and the healing arts
were concerned. This prolific intellectual activity paved the way for
still a greater harvest in the succeeding four centuries of both high
and mediocre calibre authorship. For pharmacy, manuals on materia
medica and for instructing the pharmacist concerning the work and
management of his shop were circulating in increasing numbers. A few
authors and their important works will be briefly discussed and
evaluated.
Abu Hasan At-Tabari:
One of the contributors to Muslim Pharmacy was Abu Hasan 'Ali
At-Tabari. He was born in 808. At about thirty years of age, he was
summoned toSamarraby Caliph al-Mu'tasim )833-842(, where he served as
a statesman and a physician. At-Tabari wrote several medical books,
the most famous of which is his Paradise of Wisdom, completed in 850.
It contains discussions on the nature of man, cosmology, embryology,
temperaments, psychotherapy, hygiene, diet, and diseases - acute and
chronic - and their treatment, medical anecdotes, and abstracts and
quotations from Indian source material. In addition, the book contains
several chapters on materia medica, cereals, diets, utilities and
therapeutic uses of animal and bird organs, and of drugs and methods
of their preparation.
At-Tabari urged that the therapeutic value of each drug be utilised in
accordance with the particular case, and the practitioner should
always choose the best of samples. He explained that the finest types
of samples come from various places: black myrobalan comes fromKabul;
clover dodder from Crete; aloes from Socotra; and aromatic spices
fromIndia.
He was also precise in describing his therapeutics. He said, 'I have
tried a very useful remedy for the swelling of the stomach; the juices
of the liverwort )water hemp( and the absinthium after being boiled on
fire and strained to be taken for several days. Also, powdered seeds
of celery )marsh parsley( mixed with giant fennel made into troches
and taken with a suitable liquid, release the wind in the stomach,
joints and back )arthritis(.'
To strengthen the stomach and to insure good health he prescribed
'black myrobalan powdered in butter, mixed with dissolved plant sugar
extracted from liquorice and this remedy should be taken daily.' For
storage purposes he recommended glass or ceramic vessels for liquid
)wet( drugs; special small jars for eye liquid salves; lead containers
for fatty substances. For the treatment of ulcerated wounds, he
prescribed an ointment made of juniper-gum, fat, butter, and pitch. In
addition, he warned that one Mithqaal )about 4 grams( of opium or
henbane causes sleep and also death.
The first medical formulary to be written in Arabic is Al-Aqrabadhin
by Saboor bin Sahl, who died in 869 AH. In it, he gave medical recipes
stating the methods and techniques of compounding these remedies,
their pharmacological actions, the dosages given of each, and the
means of administration. The formulas are organised in accordance with
their types of preparations into which they fit, whether tablets,
powders, ointments, electuaries or syrups. Each class of
pharmaceutical preparation is represented along with a variety of
recipes made in a specific form; they vary, however, in the
ingredients used and their recommended uses and therapeutic effects.
Many of these recipes and their pharmaceutical forms are remindful of
similar formulas given in ancient documents from the Middle East and
the Greco-Roman civilisations. What is unique is the organization of
Saboor's formulary-type compendium purposely written as a guidebook
for pharmacists, whether in their own private drugstores or in
hospital pharmacies.
Hunayn bin Is'haaq:
He was an Arab scholar who died in 873 AH. His translations of Plato,
Aristotle, Galen, Hippocrates, and the Neoplatonists made accessible
to Arab philosophers and scientists the significant sources of Greek
thought and culture.
Hunayn was a Nestorian Christian who studied medicine in Baghdad and
became well versed in ancient Greek. He was appointed by Caliph
Al-Mutawakkil to the post of chief physician to the court, a position
that he held for the rest of his life. He travelled to Syria,
Palestine, and Egypt to gather ancient Greek manuscripts. From his
translators' school in Baghdad, he and his students transmitted Arabic
and )more frequently( Syriac versions of the classical Greek texts
throughout the Islamic world. Especially important are his
translations of Galen, most of the original Greek manuscripts of which
are lost.
Hunayn's book of the Ten Treatises on the Eye was completed in 860 AH.
After finishing the ninth treatise, the author felt the need for a
closing treatise to be devoted to compounded drugs for eye medication.
He extracted some recipes from earlier treatises and added more
prescriptions recommended by Greek authors.
As one obvious example of the uses and therapeutic values of using
compounded drugs, Hunayn gave that of the theriac - the universal
antidote against poisoning. Hunayn, who knew Greek, defined the Greek
word theriac as an animal that bites or snaps. Since these antidotes
were used against animal bites, the word eventually was applied to all
antidotes, especially when snake flesh was incorporated.
Hunayn corrected the translation in Arabic of the major part of
Dioscorides', Materia Medica, undertaken by his associate Istifaan bin
Basil )about mid ninth century( in Baghdad. Due to the influence of
this work, several books of materia medica were written in Arabic.
Dioscorides definitely influenced the writing and direction of Sabur's
formulary, which has been mentioned earlier.
Hunayn's Herbal Treatise established the basis for Arabic
pharmacology, therapy, and medical botany. It also provided a
description of the physical properties of drugs, types, and means of
testing their purity, and usefulness. As a result, Muslim pharmacology
advanced beyond the Greco-Roman contribution. In turn, this helped and
influenced a similar development in Europe through the Renaissance.

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Welcome to Islam, - Muslims laid the foundation of physical science

It is an undeniable historical fact that before the advent of Islam,
the pursuit of Science was condemned as heresy. One does not have to
go far to seek the reason for this. At that time, most people could
not think in the abstract and they looked upon the elements of Nature
)the subject that Science concerns itself with( as sacred objects,
possessing supernatural powers. They made idols symbolizing different
elements and worshipped them as gods and goddesses, either for
protection from evil or for attainment of certain objects. It was in
this way that a pantheon was created and the sun, moon, stars, air,
water, animals, and even trees and stones, were deified and adored.
It was not unnatural that in such circumstances, any deviation from
the prevailing belief in their sanctity should have been branded as
sacrilege, and any attempt at a critical examination of their
potentiality, for good or evil, stigmatized as profanity. Thus, all
that was useful in the heavens and the earth remained altogether
unexplored, and for thousands of years man did not realise the sublime
utility of the forces of Nature. It was reserved for the untutored son
of the desert to open man's eye to the wonderland of Nature by
bringing down her elements from the high pedestal of divinity on which
they had been placed, to the position of servants of mankind.
The subservience of natural elements to man
The Quran says )what means(:
"And He has made subservient to you the night and the day and the sun
and moon and the stars are made subservient by His commandment; most
surely there are signs in this for people to ponder..."]Quran 16:12[
Thus were the gods of the pre-Islamic people reduced by one stroke to
the status of man's servants. For the first time in the history of the
world, the Holy Quran declared in unmistakable language that the main
purpose for which all objects -- from the mightiest sun to the most
insignificant atom -- were created was to minister to man's needs.
Everything in the Universe being intended for his use, man has been
commanded to use his faculties to investigate their intrinsic
properties -- in other words, to cultivate every branch of Science in
order to discover the Divine that designed him and the world around
him.
In the Quran, man was declared the vicegerent on earth by the Lord of
the Universe and everything in it was subservient to him. Thus, the
Quran gave a tremendous impetus to the development of scientific
research. In fact, the foundation of modern Science was thus laid by
acquainting man with the real nature of the forces and laws of Nature
and by teaching him how to harness them for the service of human
beings.
The initiation of the conquest of Nature leading to the utilisation of
its forces for the benefit of humanity is, indeed, one of the greatest
blessings Islam has conferred upon mankind.
The Quran clearly indicated the way in which to reduce Nature to human
service by contemplation and observation of four kinds, viz.,
Tafaqquh, Tadabbur, Tafakkur and Ta'aqqul )learning, pondering,
contemplation, and meditation(. By means of Tafaqquh )learning( a
correct idea of things and their different features can be arrived at;
by Tadabbur )pondering( the knowledge of how to utilize them
properly can be acquired, Tafakkur )contemplation( teaches the ways by
which things have come into existence while Ta'aqqul )meditation(
gives the knowledge which enables man to make the right use of
different things in everyday life.
It was the meditations indicated by Tafakkur and Ta'aqqul that
actuated different kinds of scientific research among the early
Muslims. This is how the Quran placed in the hands of man the key to
the treasures of Nature and Divine Revelation came to show him the way
to material progress. Everything in the Universe having been intended
for the use of man, it was a virtuous act for him to conduct research
into the realms of Nature in order to discover the utility of its
various components. Thus the first principle of progress -- the
exploration and subsequent utilization of the forces of Nature to
serve the needs of mankind and help him realize the Greatness of his
Creator-- became an article of faith with the Muslims, and impelled
them to engage in scientific research.

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Dought & clear, - , - Ruling on buying memorabilia offamous people for outrageoussums

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What is the ruling on what some people do when they spend too much money to buy the archeological remains of famous or great people, such as clothes or anything has been used by those famous people in their life? They spend large amounts of money on this, this can reach millions.
Praise be to Allaah.
Undoubtedly this action is haraam for several reasons:
1- This is a kind of idolatry, because it leads to shirk and seeking blessing from these items, and being attached to their former owners instead of Allaah, may He be glorified and exalted. The former nations only fell into shirk because they venerated the relics of their leaders and righteous people, as happened to the people of Nooh and others.
2- Spending money to acquire these relics or memorabilia is one of the worst forms of extravagance, which Allaah has forbidden in His Book as He says (interpretation of the meaning):
“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’ 17:25, 26]
“and eat and drink but waste not by extravagance, certainly He (Allaah) likes not Al‑Musrifoon (those who waste by extravagance)”
[al-A’raaf 7:31]
3- Islam enjoins controlling the fools and spendthrifts by preventing them from doing that. Allaah says (interpretation of the meaning):“And give not unto the foolish your property which Allaah has made a means of support for you” [al-Nisa’4:51].
What the authorities should do is put a limit on such shameful extravagance, and spend this money for the sake of Allaah, may He be exalted, by sponsoring orphans, feeding the poor and needy, meeting the needs of the destitute and financing charitable projects. May Allaah help us all to do that which He loves and which pleases Him.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.






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NAJIMUDEEN M

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