Dought & clear, - , - Prohibition on keeping dogs except those exempted by sharee'ah

What is the ruling on raising dogs in the house?.
Praise be to Allaah.
Firstly:
It is not permissible for a Muslim to keep a dog, unless he needs this
dog for hunting, guarding livestock or guarding crops.
Al-Bukhaari (2145) narrated that Abu Hurayrah (may Allaah be pleased
with him) said: The Messenger of Allaah (peace and blessings of Allaah
be upon him) said: "Whoever keeps a dog, a qiraat from his good deeds
will be deducted every day, except a dog for farming or herding
livestock."
Muslim (2978) narrated from Abu Hurayrah (may Allaah be pleased with
him) that the Messenger of Allaah (peace and blessings of Allaah be
upon him) said: "Whoever keeps a dog that is not a dog for hunting,
herding livestock or farming, two qiraats will be deducted from his
reward each day."
Muslim (2943) narrated from 'Abd-Allaah ibn 'Umar (may Allaah be
pleased with him) that the Messenger of Allaah (peace and blessings of
Allaah be upon him) said: "Whoever keeps a dog, except a dog for
herding livestock or a dog for hunting, a qiraat will be deducted from
his good deeds each day." 'Abd-Allaah said: Abu Hurayrah said: Or a
dog for farming.
Ibn 'Abd al-Barr said: This hadeeth shows that it is permissible to
keep a dog for hunting and herding livestock, and also for farming.
Ibn Maajah (3640) narrated from 'Ali ibn Abi Taalib (may Allaah be
pleased with him) that 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 an image." Classed as saheeh by al-Albaani inSaheeh Ibn Maajah.
These ahaadeeth indicate that it is haraam to keep a dog, except for
those which were exempted by the Messenger (peace and blessings of
Allaah be upon him).
The scholars differed as to how to reconcile between the reports
which speak of one qiraat being deducted and those which speak of two
qiraats being deducted.
It was said that two qiraats will be deducted if the dog is more
harmful and one qiraat will be deducted if it is less so.
And it was said that that at first the Prophet (peace and blessings of
Allaah be upon him) said that one qiraat would be deducted, then the
punishment was increased after that, so he said that two qiraats would
be deducted in order to put people off from keeping dogs even more.
The qiraat is an amount that is known to Allaah, may He be exalted,
and what is meant is that some of the reward for a person's good deeds
will be deducted.
SeeSharh Muslimby al-Nawawi, 10/342;Fath al-Baari, 5/9
Shaykh Ibn 'Uthaymeen said inSharh Riyaadh al-Saaliheen, 4/241:
With regard to keeping dogs, this is haraam and is in fact a major
sin, because the one who keeps a dog, except those for which an
exception has been made, will have two qiraats deducted from his
reward every day.
It is by the wisdom of Allaah that like calls to like and evil calls
to evil. It is said that the kaafirs, Jews, Christians and communists
in the east and the west all keep dogs, Allaah forbid. Each one takes
his dog with him and cleans it every day with soap and other cleansing
agents. But even if he were to clean it with the water of all the seas
in the world and all the soap in the world, it would never become
pure! Because its impurity is inherent, and inherent impurity cannot
be cleansed except by destroying it and erasing it altogether.
But this is by the wisdom of Allaah, and the wisdom of Allaah is that
like calls to like and evil calls to Shaytaan because this kufr of
theirs is by the inspiration of the Shaytaan and the command of the
Shaytaan, for the Shaytaan enjoins evil, immorality, kufr and
misguidance. So they are slaves to the Shaytaan and to their whims and
desires, and they are also evil and love vile things. We ask Allaah to
guide us and them. End quote.
Secondly:
Is it permissible to keep dogs to guard houses?
Answer:
The Prophet (peace and blessings of Allaah be upon him) made only
three exceptions to the prohibition on keeping dogs: hunting, guarding
livestock and guarding crops.
Some scholars are of the view that it is not permissible to keep a dog
for any reason other than these three. Others are of the view that it
is permissible to draw analogies between these three and similar or
more likely cases, such as guarding houses, because if it is
permissible to keep dogs to guard livestock and crops, it is more
appropriate that it should be permissible to keep dogs to guard
houses.
Al-Nawawi said inSharh Muslim(10/340):
Is it permissible to keep a dog to guard houses, alleys and the like?
There are two points of view. The first is that it is not permissible,
because of the apparent meaning of the ahaadeeth, which clearly state
that keeping dogs is forbidden except for farming, hunting and
herding. The more correct view is that it is permissible, by analogy
with those three cases, knowing that the reason that is understood
from the ahaadeeth is necessity. End quote.
The view that was classed as saheeh by al-Nawawi (may Allaah have
mercy on him), that keeping a dog to guard the house is permissible,
was also classed as saheeh by Shaykh Ibn 'Uthaymeen (may Allaah have
mercy on him) inSharh Saheeh Muslim. He said:
The correct view is that it is permissible to keep a dog to guard the
house, because if it is permissible to keep a dog in order to benefit
from it, as in the case of hunting, it is more appropriate that one be
allowed to keep a dog in order to ward off harm and protect oneself.

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Dought & clear, - , - The hadeeth "Everymerchant will enter Hell except those who are pious."

Is this hadeeth saheeh: "Every merchant will enter Hell except those
who are pious"?.
Praise be to Allaah.
We could not find this hadeeth in this wording in any of the books of
Sunnah, but there are similar reports in the saheeh Sunnah, including
the following:
It was narrated from Rifaa'ah ibn Raafi' (may Allaah be pleased with
him) that the Messenger of Allaah (peace and blessings of Allaah be
upon him) said: "The merchants will be raised on the Day of
Resurrection as evildoers, apart from those who fear Allaah and are
honest."
Narrated by al-Tirmidhi (1210), al-Daarimi (2/247), Ibn Maajah (2146)
and Ibn Hibbaan (11/276).
Al-Tirmidhi said: It is hasan saheeh. Al-Haakim said: Its isnaad is
saheeh, and al-Dhahabi agreed with him.
It was classed as saheeh by al-Albaani inal-Silsilah al-Saheehah(994).
Al-Mubaarakfoori said inTuhfat al-Ahwadhi(4/336):
"apart from those who fear Allaah" by not committing any major or
minor sin, such as deceiving and cheating, i.e., they treat the people
well in their business dealings or they obey and worship Allaah. "And
are honest" means they are truthful in their oaths and in everything
they say.
Al-Qaadi said: Because it was the habit of merchants to be deceitful
in their dealings and ruthless in selling their products in whatever
ways they could, such as swearing false oaths and the like, they were
judged to be evildoers, but an exception is made for those of them who
avoid haraam practices, are honest in their oaths and truthful in
their speech.
This was also the view of commentators, who interpreted evildoing
(fujoor) as referring to idle talk and false oaths, as it says
inal-Marqaah. End quote.
There is also an indication in the saheeh Sunnah of the reason why
merchants were described as evildoers, which is because of their wrong
deeds such as false oaths and broken promises.
It was narrated from 'Abd al-Rahmaan ibn Shibl (may Allaah be pleased
with him) that the Messenger of Allaah (peace and blessings of Allaah
be upon him) said:
"Merchants are the evildoers." It was said: O Messenger of Allaah, has
Allaah not permitted buying and selling? He said: "Yes, but they speak
and tell lies, and they swear oaths and sin (as a result)."
Narrated by Ahmad (3/428); al-Haakim (2/8) – he said its isnaad is
saheeh; it was classed as saheeh by the commentators on al-Musnad and
by al-Albaani inal-Silsilah al-Saheehah(366).
But trade is one of the best ways of earning a living for those who
are honest and sincere, for the honest, trustworthy merchant will have
a great reward.
It was narrated from Abu Sa'eed al-Khudri (may Allaah be pleased with
him) that the Messenger of Allaah (peace and blessings of Allaah be
upon him) said:
"The honest, trustworthy merchant will be with the Prophets, siddeeqs
and martyrs."
Narrated by al-Tirmidhi (1209) who said: This is a hasan hadeeth but
we know it only through this isnaad. Ibn Taymiyah said its isnaad is
jayyid, as noted inal-Mustadrak 'ala Majmoo' al-Fataawa(1/163).
Abu Haamid al-Ghazaali (may Allaah have mercy on him) said inIhya'
'Uloom al-Deen(2/79):
These reports may be reconciled in several ways. We say:
We do not say that trade is better in all cases, rather trade may be
used to seek sufficient provision or more than what is sufficient.
If it is used to seek more than what is sufficient and to increase and
accumulate wealth that is not spent on good works and charity, then it
is blameworthy, because it is focusing on love of this world which is
the root of all evil. If the person also mistreats others and deceives
them, then it is wrongdoing and evil.
But if it is used to seek sufficient provision for oneself and one's
children, then engaging in trade as a means of keeping oneself from
asking others for help is better.

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Dought & clear, - , - Should he attend the university graduation ceremony that is sponsored by Buddhists?

I am of a Muslim minority. There is a party for us to receive our
university degrees. I have two questions regarding this matter:
1- What is the ruling on attending such a party, knowing that the
Buddhist priests pray, according to their religious rituals, to bless
the party?
2- If the party starts before Dhuhr and ends after 'asr, is it
permissible for us to pray them together at the time of 'asr? Or it is
not permissible to attend that party in the first place?.
Praise be to Allaah.
We ask Allaah to bless your graduation and to benefit the Muslims through you.
The occasion of the students' graduation is a moment of joy for the
student on his graduation and for his family on their son's success.
That is one of the blessings of Allaah to His slaves, and is part of
His great bounty and kindness.
What is required is to give thanks for this blessing and to pay
attention to Allaah's rights in this matter, by adhering to His sacred
limits and laws. But unfortunately we see many wrongs and sins that
occur in students' graduation ceremonies, and they have even become
something regular and unavoidable in graduation ceremonies. That
includes the following:
1 – Celebrating with music, and usually they bring a large band, and
it is major part of most ceremonies.
The ruling on listening to music in Islamic sharee'ah is that it is
haraam, and some scholars narrated that there is consensus on this
point. This has been discussed in the answer to question no. 5000.
2 – Mixing of male and female students, and their sitting together in
one place and entering and leaving in one line, and men mixing with
women who are present, among whom are those who are wearing makeup and
perfume, and those whom shyness does not prevent from expressing their
joy in ways that are not appropriate, such as shouting, making
gestures and movements, clapping, whistling, shaking hands with men,
and other wrong actions that accompany haraam mixing.
3 –With regard to wearing the "graduation suit" that is well known
nowadays, with the black cloak and mortarboard, this is clothing that
belongs specifically to the kuffaar, then it came to us. Some scholars
have said that it is taken from the clothing of monks and bishops at
some era of history, hence they ruled that it is haraam to wear it.
Shaykh Bakr Abu Zayd (may Allaah have mercy on him) said:
The graduate comes wearing a black cloak or gown and this is a church
tradition. The people of knowledge and faith should differ from them
in this regard. End quote.
Al-Majmoo'ah al-'Ilmiyyah(Risaalah al-Ta'aalum, p. 85)
The scholars of the Standing Committee for Issuing Fatwas said:
It is haraam for the Muslims to imitate the kuffaar in the clothing
that is uniquely theirs, whether the kaafirs in question are Jews,
Christians or anything else, because of the general meaning of the
evidence in the Qur'aan and Sunnah that forbids imitating them. For
example, it is proven that the Prophet (peace and blessings of Allaah
be upon him) said: "Whoever imitates a people is one of them."
Narrated by Imam Ahmad, Abu Dawood and others. And the Prophet (peace
and blessings of Allaah be upon him) said, when he saw 'Abd-Allaah ibn
'Amr wearing two garments dyed with safflower: "These are among the
garments of the kuffaar; do not wear them." Narrated by Muslim in
hisSaheeh. And it is proven inSaheehMuslimthat 'Umar (may Allaah be
pleased with him) wrote a letter to his governor in Azerbaijan, 'Utbah
ibn Farqad (may Allaah be pleased with him) in which he said: "Beware
of luxury and the clothing of the people of shirk and wearing silk."
Based on that, it is not permissible to wear what is known as the
"gown" when graduating from a school, institute or college, because it
is the clothing of the Christians, and the Muslim should be proud of
his religion and his following his Prophet (peace and blessings of
Allaah be upon him), and he should not pay any attention to the
customs of those with whom Allaah is angry and who have gone astray
such as the Jews, Christians and others. End quote.
Fataawa al-Lajnah al-Daa'imah(24/26, 27)
The scholars of the Standing Committee for Issuing Fatwas were also asked:
In the American universities there is a tradition: when the students
graduate they wear so-called graduation clothes, which is a gown that
resembles the Arabic abayah, and a head cover of a certain shape. It
is said that this is the clothes that their monks used to wear in the
past. Is it permissible, when a Muslim student takes part in this
celebration, to wear these clothes?
They replied:
It is not permissible for the student to wear these clothes if they
are garments that belong only to them, because the Prophet (peace and
blessings of Allaah be upon him) said: "Whoever imitates a people is
one of them" and the prohibition is more emphatic if it is proven to
be one of the symbols of their monks. End quote.
Fataawa al-Lajnah al-Daa'imah(24/98).
4 – One of the greatest evils that may be noticed in these
celebrations is missing the prayers, because the ceremony goes on for
several hours, during which some of the times for prayer come, but you
do not see any of the people or the students or people in charge of
the ceremony respecting Allaah's rights or doing their duties, and
they do not pay any attention to the adhaan or calls or reminders;
they forget the rights of Allaah and are preoccupied with this passing
world and a little of its pleasures. They are blind to the words of
Allaah (interpretation of the meaning):"Then, there has succeeded them
a posterity who have given up As‑Salaah (the prayers) [i.e. made their
Salaah (prayers) to be lost, either by not offering them or by not
offering them perfectly or by not offering them in their proper fixed
times] and have followed lusts. So they will be thrown in Hell"
[Maryam 19:59].
Ibn Mas'ood said: "Giving up" does not mean that they forsook it
altogether, rather they delayed it beyond its proper time.
Ibn Hajar al-Haytami (may Allaah have mercy on him) said:
The seventy-seventh major sin is deliberately delaying prayer beyond
its time, or doing it too early with no excuse. End quote.
Al-Zawaajir 'an Iqtiraab al-Kabaa'ir(1/220,221)
The presence of Buddhists at these ceremonies and their performing
some of their religious rituals to bless – or so they claim! – the
ceremony is another evil. What blessing can come from associating
others with Allaah and disbelieving in Him? It is not permissible for
you to attend in a place where others are associated with Allaah
unless you are forced to do so. Allaah says (interpretation of the
meaning):
"And it has already been revealed to you in the Book (this Qur'aan)
that when you hear the Verses of Allaah being denied and mocked at,
then sit not with them, until they engage in a talk other than that;
(but if you stayed with them) certainly in that case you would be like
them. Surely, Allaah will collect the hypocrites and disbelievers all
together in Hell"
[al-Nisa' 4:140].
Based on that, attending this celebration is haraam, and if it is
haraam it cannot serve as an excuse to join Zuhr and 'Asr prayers.
And Allaah knows best.

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For children, - Effects and Results of Controlling, Taming and Corruption of the Human Tongue in Islam

--
welcome - as'salamu alaikum (wr; wb)
-
Allah (SWT) the Exalted said in Noble Qur'an: "There is no good in
most of their secret counsels except (in his) who enjoins charity or
goodness or reconciliation between people and whoever does this
seeking Allah's pleasure, We will give him a mighty reward." [Sura
An-Nisa 4:114]
Imam Sajjad (as) says in Risalat Al-Huquq (Treatise On Rights): And
the right of the tongue is that you consider it too noble for
obscenity, accustom it to good, direct it to politeness, do not use it
except in situations of needs and benefits of the religion and this
world. As well as refraining from any meddling in which there is
little to be gained. There is no security from its harm that
accompanies its small benefits. It is the witness to and the evidence
of the existence of the intellect. The demonstration of an intelligent
person's intellect is through their reputation of good speech. There
is no power but in Allah (SWT) the High, the Great.
Undoubtedly, our tongue is one of our greatest blessings. The tongue
with the ability to speak is a gift that Allah (SWT) has bestowed on
man in His creation. This has been stated in the following verse in
Noble Qur'an: "He has created man: He has taught him speech (and
intelligence)." [Sura Rahman 55:3-4]
However, not everyone appreciates this gift. These days, our
gatherings are filled with unrestrained conversations that consist of
useless or even harmful talk.
In Arabic, speech has been defined as "uncovering" an object. Our
tongue expresses our inner thoughts and feelings. Our speech uncovers
our inner thoughts and expresses what we think. If it was not for our
ability to speak, we would communicate like animals. There would be no
more discussing, explaining and understanding amongst men.
Using speech as a means getting to know others: There are various ways
to get to know each person. One of way is through speech. Each person
introduces his own personality when they speak. Our dialogue clearly
expresses our inner purity or wickedness. One can tell whether you are
a good or a corrupt person through your speech. The tongue will unveil
the curtain and display our real character. Meaning speech reflects
our thoughts and mentality as well as how morality or its opposite is
spread through society.
Imam Baqir (as) says: "A man is hidden behind his tongue."
Eleanor Roosevelt says: "Great minds discuss ideas. Average minds
discuss events. Small minds discuss people."
The nature of verbal sins:
Imam Ali (as) says: "Its mass is small, but its sin is great."
This wise saying clearly states how our little tongue can be used to
create great sins. Each of the body parts that Allah (SWT) has given
us has a specific characteristics and purpose. Some have certain
limitations as well. For example, the eye can only see certain colors.
The ears can only hear sounds. The hands can only feel through touch.
However, the tongue has a wide range of application extending from
wickedness and dishonesty to goodness and prosperity. If used in a
good sense, it can lead to human prosperity and if used in an evil
way, it can be the biggest means by which Satan can misguide us.













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Fathwa,(Woman staying alone with a marriageable man) -:- Dangers of non-Muslim servants

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Question
We have a non-Muslim servant and we found pictures of the children and myself along with something that looks like a goat’s horn in her room. What do you think of this? Is it a kind of magic? 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.
Before answering the question, we must first discuss the issue of having female servants in general in Muslim houses, let alone disbelieving female servants. This phenomenon often results in much corruption which reality bears witness to. This includes:
1- The oppression of children when their upbringing is left to these maids. This is the most dangerous aspect as it causes the child to lose his emotions towards his parents, especially his mother. Consequently, a child loses affection which is the basic element in directing and guiding children.
2- The existence of maids is a basic element in encouraging mothers to go out to work, markets or visits, and this contradicts the Sharee'ah goals which require that a woman stays in her home. Allaah The Almighty Says )what means(: }And stay in your houses.{]Quran 33:33[
3- Laziness and inactivity of women, which results in many illnesses.
4- Leaving maids with adolescent sons in houses results in many immoralities.
5- When the maid is a disbeliever the children are brought up on subversive creeds and ideas that contradict the Muslim creed.
Therefore, the Sharee‘ah criteria for having a maid has to be followed. These criteria are as follows:
1- A maid has to be a Muslim.
2- She should be accompanied by her husband or a Mahram )unmarriageable person(.
3- The Sharee'ah limitations should be observed. That is, there should be no Khalwah )isolation( or intermixing between the two sexes, nor should men have any dealings with them.
4- The children's upbringing should not be entrusted to these maids.
As for the question, it is not farfetched that this maid does whatever harms Muslims as she is a disbeliever. Allaah The Almighty Says )what means(: }They do not observe toward a believer any pact of kinship or covenant of protection. And it is they who are the transgressors.{]Quran 9:10[
They are neither restrained by kinship nor are prevented by a covenant. So what do you think then if there is no covenant or kinship in the first place? The surrounding proofs indicate that she might have been trying to work a spell and this is indicated by the horn of the goat. You should therefore dismiss her to be relieved from her evil, but your suspicions about her should not encourage you to oppress or upset her. Allaah The Almighty Says )what means(: }And do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness.{]Quran 5:8[
Allaah Knows best.








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Regards,
NAJIMUDEEN M

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