Posts

Is Affectionate Physical Contact With Friends From the Sunna?

Question:  Would it be okay to say that affectionate physical contact is from the Sunna? If not, is it a sin and how do I repent?

Answer:

Wa ‘alaykum assalam wa rahmatullah wa barakatuh.

I pray you are well.

No, those statements are not sinful, and you do not have to repent. It would probably be more accurate to say that close physical contact with one’s friends, such a holding hands or placing one’s head in someone’s lap was customary expressions of affection in Arab society.

These customs change from time to time and from place to place. Certain people are more open is physical displays of affection than others. This does not have any negative implications, nor it is impermissible. In some societies, a heart handshake is all that is tolerated, and in others, holding the hands of one’s friends of the same gender is seen as normal.

Each society is different and should be judged on its own standards. I hope that helps.
May Allah take us by the hand to His pleasure. Amin.
[Shaykh] Abdul-Rahim Reasat

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 where, for 18 months, he studied with many erudite scholars. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic. He was also given licenses of mastery in the science of Quranic recital and he was able to study an extensive curriculum of Quranic sciences, tafsir, Arabic grammar, and Arabic eloquence.

Should I Shave My Beard For Work?

Question: Is it permissible and advisable to shave off one’s beard for work purposes?

Answer:

Wa alaykum assalam wa rahmatullahi wa barakatuh,

Dear questioner,

Thank you for your important question.

Having a beard is a religious symbol for Muslim men and a sign of masculinity. Stating one’s Islam and stating one’s masculinity rank very high up on the priorities of Islam. The Prophet (Allah bless him and give him peace) listed growing one’s beard as one of the main outward signs of keeping with the good and natural order of the universe (fitra). [Muslim]

Shaving off one’s beard is something that is prohibited (manhiyyun ‘anhu) in Islam. All the schools of fiqh agree on this. The only debate is whether or not it is sinful, or merely disliked (makruh tanzihan).

 

Please see: Rulings On Beards

https://seekersguidance.org/answers/shafii-fiqh/ruling-shaving-shortening-beard-shafii-school/
https://www.aliftaa.jo/Question1En.aspx?QuestionId=1290#.X_X4jOlKg00

If the nature of your work requires that you not have any hair on your face for some health and safety or practical reason, then there might be room for that. I do not personally know of any jobs where the nature of the work itself necessitates that. Please see: https://seekersguidance.org/answers/hanafi-fiqh/beard-and-coronavirus/

If, however, management has decided against beards, one should just use your employment rights to lobby against it. If there is no progress, one should look for another job if that is viable.

I pray this helps.

[Ustadh] Farid Dingle

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies, he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to craft lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language.

What Part Of His Wife’s Body Can a Husband Derive Pleasure?

Question: Is it permissible for a husband to rub his private parts against his wife’s behind and between her buttocks without actually inserting it into her anus?

Answer:

Wa alaykum assalam wa rahmatullahi wa barakatuh,

Dear questioner,

Thank you for your important question.

The general rule is that a man may derive pleasure from any part of his wife’s body with any part of his body with the sole exception of the anus itself. (I’anat al-Talibin, Dimyati)

Based upon this, it would be permissible to do as the questioner asks.

However, at the same time, the husband has to be wise and know his own weaknesses. If there is no barrier or the barrier is easy to move and the husband (or wife) is tempted by the idea of anal penetration, the husband should take the practical means to stop himself from doing something that may well lead to that which is sinful.

The Prophet (Allah bless him and give him peace) said, “Whosoever has anal sex with his wife has disconnected himself with that which has been revealed to Muhammad (Allah bless him and give him peace).” [Abu Dawud] The prohibition of anal sex has reached us through mass-narration from the Messenger of Allah (Allah bless him and give him peace). [Sharh Ma’ani al-Athar, Tahawi]

The Prophet (Allah bless him and give him peace) not only forbade it, but he also told us to be careful of doing things that lead to the haram. He said, “Indeed Allah has made a certain sacred preserve, and Allah’s sacred preserve is the forbidden things. Indeed whoever grazes near the edge of the preserve may well graze inside it.”

So each husband should know himself and know what permissible actions could lead to other sinful actions.

I pray this helps.

[Ustadh] Farid Dingle

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies, he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to craft lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language.

What Constitutes Seclusion With the Opposite Gender?

Question: What constitutes seclusion with the opposite gender? Are there exceptions to this rule if it is for work?

Answer:

In the Name of Allah, the Most Merciful and Compassionate,

 

What is Considered Seclusion?

Seclusion with the opposite gender is prohibitively disliked. Seclusion occurs when an unmarriageable man and woman are alone in a secluded private place such that a third-party is not expected to enter or cannot enter. [Ala’ al-Din Abidin, al-Hadiyya al-‘Ala’iyya]

 

The Prophetic Guidance

The Prophet (Allah bless him and give him peace) said, “Let not any man be secluded with a woman for Shaytan is the third of them.” [Tirmidhi, Ahmad]

Commentators of this narration have said, “Shaytan is the third of them” means that he is with them, stirring up each’s desires, casting love for the other in each’s heart till eventually leading them to fornication.” [al-Zidani, al-Mafatih Sharh al-Masabih]

 

Real Estate Agent and Seclusion

It is prohibitively disliked for your husband to be alone in a house with another marriageable woman if there is no possibility or likelihood of a third party entering unannounced. [Ibid.]

 

Advice

If there is any way that your husband can bring a third party along when showing houses to an individual woman, he must do so. Furthermore, if he can let the individual woman enter the home and explore on her own while he remains near to open entrance or outside, this is not seclusion.

The fact that the seclusion occurs due to work does not affect the ruling at hand.

I hope this helps,
Allah knows best.
[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Can I Perform Oral Sex On My Husband?

Question:

Assalamu ‘alaykum. My husband is very sexually active. Even when I am on my periods, I satisfy him with my hand. He keeps asking me for oral as foreplay but without swallowing because ingesting filth is not acceptable. I have read that anything oral is haram, and I do not want to take any step to upset Allah. What should I do?

Answer:

Wa ‘alaykum assalam wa rahmatullah wa barakatuh.

I pray you are well.

Your husband is correct about ingesting sexual fluids being impermissible. If this does not occur then the act is not strictly impermissible. There are scholars of some schools who have permitted it.

However, this act is generally frowned upon and strongly discouraged by many. It is certainly superior to avoid. Please refer to the other answers we have on this and the relevant section in this excellent book.

Speak to your husband. Discuss the matter with him in light of the above and your personal feelings on the matter, as there can be other considerations.

May Allah bless you with the best of both worlds.
[Shaykh] Abdul-Rahim Reasat

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 where, for 18 months, he studied with many erudite scholars. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic. He was also given licenses of mastery in the science of Quranic recital and he was able to study an extensive curriculum of Quranic sciences, tafsir, Arabic grammar, and Arabic eloquence.

Was the Prophet Created From Light?

Question: Asslamu ‘alaykum. In the subcontinent, some people say that Allah is nur (light) because it is mentioned in the Qur’an. Furthermore, they say that Allah created our Prophet (Allah bless him and give him peace) from His light as His first creation. How could it be interpreted?

Answer:Wa ‘alaykum assaalm wa rahmatullah wa barakatuh.

I pray you are well.

 

The Light Of Allah

Firstly, let us be clear on one thing: the Prophet (Allah bless him and give him peace) is created and in no way “part” of Allah Most High. There are also a number of interpretations of the divine name “Al-Nur.” Such as Allah is the possessor of metaphysical light; the ‘light’ being an expression of His necessary existence, and Allah is the illuminator – a metaphorical expression of Creator – of the heavens and Earth. [Biqa’i, Nazm al-Durar, Alusi, Ruh al-Ma’ani, Sanusi, Sharh al-Muqaddimat]

It seems that there are metaphysical connotations of this name that many of the righteous of this Umma have referred to in the books of Tasawwuf. These are higher, experiential matters, the discussion of which is fruitless for those who have not had those experiences.

 

The Light Of the Prophet (Allah bless him and give him peace)

There is no doubt about the Prophet being human (bashar) as the Qur’an clearly states it. [Qur’an, 18:110] As for him being light, this can be understood on many levels too. He was certainly a light of guidance, and the light did emanate from him, as a number of narrations state.

I recommend that you read this excellent article by Shaykh Nuh Keller on the matter. It provides much clarity on the matter.

To be honest, this is not a matter that is worth discussing with people at length. Read the discussion above and move on to something which is more productive in your din.

May Allah illuminate our hearts with His love.
[Shaykh] Abdul-Rahim

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 where, for 18 months, he studied with many erudite scholars. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic. He was also given licenses of mastery in the science of Quranic recital and he was able to study an extensive curriculum of Quranic sciences, tafsir, Arabic grammar, and Arabic eloquence.

Is It Necessary To Act Upon the Consensus Of the Sahaba?

Question:  Is it necessary to act upon the consensus of the Sahaba? Does not acting upon it take one out of the fold of Islam? Does one leave the fold of Islam by rejecting that which the scholars agree upon? If someone chooses not to follow ijma or Ijma (Qat’i) and just follows Quran and sound/authentic hadith, does he go outside Islam?

Answer:

In the Name of Allah, the Most Merciful and Compassionate,

 

Short Answer

It is obligatory to act on the consensus of the Sahaba. Not acting on their consensus is not disbelief, but it is sinful. [Bukhari, Bazdawi; Kashf al-Asrar Sharh Usul al-Bazdawi]

In order to answer your other questions, it is best to address the question common theme; what takes one out of the fold of Islam?

 

Detailed Answer:

What is Disbelief?

Imam J’afar al-Tahawi states, “Nothing removes a slave [of Allah] from belief except the denial of that which actually brought him into it in the first place.” [Tahawi, al-‘Aqida al-Tahawiyya]

Along with this, scholars have determined that denial of that which is necessarily understood of the religion is also disbelief.

 

That Which is Necessarily Understood Of the Religion

Those aspects of Islam which are common knowledge amongst all Muslims – both the scholars as well as the commoners – are what is meant by necessarily understood of the Religion. Some examples of this are the following:

(1) The obligation of praying
(2) The obligation of fasting Ramadan
(3) The prohibition of forbidden actions, such as drinking wine and fornication, etc.

 

The Definitive Consensus (الاجماع القطعي) Of the Sahaba

If the issue upon which the Sahaba reached a consensus is (a) definitive, (b) is mass transmitted, and (c) is something that both the scholar and the commoner would have knowledge of, it is disbelief to reject. This is similar to what was mentioned above. [Bukhari, Bazdawi; Kashf al-Asrar Sharh Usul al-Bazdawi]

If the point, however, is definitive but either not mass transmitted or a nuanced issue that many common Muslims are ignorant of, it is not disbelief; rather such a belief is sinful and erroneous. An example of this is the prohibition of intercourse during Hajj before the standing of ‘Arafa, the nuanced issues of inheritance laws, etc. [Ibid.]

 

Summary

I would greatly advise considering the courses offered here at SeekersGuidance. There are courses on the principles of Islamic law and Islamic beliefs that may interest you and bring you clarity.

I hope this helps,
Allah knows best.
[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a graduate from Tarim; a student of Habib Umar and other luminaries; and authorized teachers of the Qur’an and the Islamic sciences

If I Love the Messenger, Will I Be with Him in His Level of Paradise?

Question:  Assalam Alaykum, does the love of the Prophet Muhammad, and therefore following all his teachings, elevate one’s status to the highest level of al-Firdaus, just below Al-Waseela? As it is narrated in the hadith, “Among those who love me the most would be the ones coming after me, they would have sold their lives and family just to see me.”  May Allah grant you His Countenance.

Answer:
Wa alaykum al-salam

Thank you for writing to us.

There is no doubt that loving Allah’s Messenger (Allah bless him and give him peace) is one of the most important actions of the heart. Many ahadith refer to the reward of the one who loves him. Perhaps the greatest reward is the one you allude to, namely that, as the Prophet (Allah bless him and give him peace) told us, a man will be with the one whom he loves.

Another narration transmitted by Anas in the Sahihayn of Bukhari and Muslim, shows how the Prophet expanded on the meaning of this statement: A man asked the Prophet, Allah bless him and give him peace, about the final hour, saying “When is the Final Hour?” The Messenger of Allah responded by saying, “What have you prepared for the Final Hour?” He responded, saying, “I have not prepared anything save that I love Allah and His Messenger (Allah bless him and give him peace). The Prophet responded, “You will be with those whom you love.” Anas said they were never happier about anything than the words of the Prophet, “You will be with those whom you love.” He said, “I love the Prophet (Allah bless him and give him peace) and Abu Bakr and ‘Umar (Allah be pleased with both of them) and I hope to be with them on account of my love for them, even though I have not exerted myself in action as they have done.” [Bukhari and Muslim] Thus, Anas (Allah be pleased with him) made it clear that even though our actions may fall short of the actions of the Messenger and the great companions, we will be with them on account of our love for them.

However, this does not mean that the one who will be with Allah’s Messenger will necessarily be in the highest of Jannah in al-Firdaws.  Ibn Hajar stated in Fath al-Bari that the Prophet’s words, “You will be with those whom you love” mean that you will be in their company. In his view, one may be in their company by gathering with them at times, not necessarily all the time. For example, everyone who loves Allah’s Messenger will enter paradise, so they will be with him in Paradise, although their levels in Paradise may differ. [Fath al-Bari]

In his commentary on Muslim, Imam al-Nawawi stated that being with Allah’s Messenger does not necessarily mean being with him in the same level of paradise or being given the same reward as he is given. [Sharh Sahih Muslim]

Accordingly, those who love Allah’s Messenger will be with him by gathering with him, spending time in his company, having the honor of seeing his splendid face and the wonderful light emanating from his most beautiful body and face, kissing his hand or his forehead, and seeing his smile.

However, they will not necessarily be in the highest level of Jannah, particularly as the highest level of Jannah is al-Wasilah, as you mention in your question. Abu Sa‘id al-Khudri said, in a hadith transmitted by Imam Ahmad, that the Prophet (Allah bless him and give him peace) said, “Al-Wasilah is a level in Paradise with Allah above which there is no level, so ask Allah to grant me al-Wasilah”.

In another narration transmitted by Imam al-Tirmidhi from Abu Hurayra, he said that the Messenger of Allah said, “Ask Allah to grant me al-Wasilah”. They said, “O Messenger of Allah, what is al-Wasilah?” He said, “The highest level in Jannah. Know that only one man will attain this level, and I desire to be that man.”

Thus, only the Messenger of Allah will be in al-Wasilah. Scholars have explained that Jannah al-Firdaws is the highest level of Jannah, and it consists of various levels. The highest level is al-Wasilah. Thus, one may enjoy the company of the Prophet but will not be with him at the same level of Jannah, namely al-Wasilah.  One may be in al-Firdaws or even in a lower level of Jannah, but will still enjoy the company of Allah’s Messenger, on account of one’s love for him.

And Allah Most High knows best.
[Shaykh] Abdurragmaan Khan

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdurragmaan received ijazah ’ammah from various luminaries, including but not restricted to: Habib Umar ibn Hafiz—a personality who affected him greatly and who has changed his relationship with Allah, Maulana Yusuf Karaan—the former Mufti of Cape Town; Habib ‘Ali al-Mashhur—the current Mufti of Tarim; Habib ‘Umar al-Jaylani—the Shafi‘i Mufti of Makkah; Sayyid Ahmad bin Abi Bakr al-Hibshi; Habib Kadhim as-Saqqaf; Shaykh Mahmud Sa’id Mamduh; Maulana Abdul Hafiz al-Makki; Shaykh Ala ad-Din al-Afghani; Maulana Fazlur Rahman al-Azami and Shaykh Yahya al-Gawthani amongst others.

 

 

How Do I Understand a Hadith That Appears to Contradict the Fundamentals of Islam?

Question: How is it that “the child-burier and the buried child are in Hell,” as mentioned in a hadith when children are not morally responsible?

Answer:

Wa alaykum assalam wa rahmatullahi wa barakatuh,

Dear questioner,

Thank you for your important question.

Whenever we come across a hadith that seems to be at odds with what we know about Islam, we must first ascertain the authenticity of the hadith. The next step is to see if we have understood the hadith correctly.

When we look to see if this hadith is actually authentic, we find that it is indeed sound. [Sahih Ibn Hibban; al Tamhid, Ibn Abd al Barr] The question then is what it means.

According to Munawi, the most likely understanding of the hadith is “the child-burier and the woman for whom the child was buried are in Hell.” That is to say that it is referring to a woman having another woman (possibly the midwife) bury the baby girl alive. [Fath al Qadir, Munawi] This interpretation would avoid the whole issue. There are other interpretations as well. [Al-Qada wa al-Qadar, Bayhaqi; Mirqat al Mafatih, Mulla Ali Qari]

In general, the fundamental Islamic creed, such as the fact that no soul shall bear the sin of another, does not change. If a verse of the Qur’an or a hadith seems to contradict what well known and obvious from the core teachings of Islamic, it usually means that we have misunderstood the text, to begin with.

I pray this helps.

[Ustadh] Farid Dingle

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies, he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to craft lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language.

Does the Prophetic Command Indicate Obligation?

Question: Does the Prophetic command indicate obligation?

Answer:

In the Name of Allah, the Most Merciful and Compassionate,

 

Does a Command Mean Obligation?

Commands addressed to creation from Allah Most High and His Messenger (Allah bless him and give him peace) generally indicate obligation. [Zuhayli, al-Wajiz fi Usul al-Fiqh al-Islami]

That is, unless, any of the following factors are found:

(1) Explicit mention of recommendation [Ibid.]

(2) There is contextual or legal evidence that illustrates that the command is for a recommendation. [Ibid.]

For example:

Allah Most High says, “O believers! When you contract a loan for a fixed period of time, commit it to writing…” [Qur’an; 2:282]

The command to commit the loan to write would generally indicate obligation. However, the following verse indicates that it is for a recommendation.

He says, “If you trust one another, then there is no need for a security, but the debtor should honor this trust by repaying the debt—and let them fear Allah, their Lord.” [Qur’an; 2:283]

Thus, if there is trust between the contracting parties, the command to record the contract is of mere recommendation. [Ibid.]

 

The Hadith of the Blind Man

The Prophetic narration that you have quoted has come in multiple narrations.

Ibn Umm Maktum (Allah be pleased with him) is narrated to have said, “O Messenger of Allah, indeed Medina has many predatory animals and critters.” The Messenger (Allah bless him and give him peace) replied, “Do you hear come to the prayer, come to success? Then come.”   [Bayhaqi]

After bringing this narration, Imam al-Bayhaqi quotes from Imam Ahmad that Abu Bakr al-Faqih said, “The Prophet’s command to this blind man to attend the congregation does not indicate obligation because he gave permission to Itban bin Malik, who was blind.” [Bayhaqi, al-Sunan al-Kubra]

Here we see, a scholarly indication of an underlying reason that the Prophetic command does not always indicate obligation.

Hope this helps
Allah knows best

[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a graduate from Tarim; a student of Habib Umar and other luminaries; and authorized teachers of the Qur’an and the Islamic sciences