Questions and answers

Assalamu alaykum In the name of Him who inspires truth! No, it is not permissible to shake hands with the opposite sex at all. There are many narrations from the Prophet (peace be upon him) where he never shook hands with any woman, despite his status as a prophet. All the allegiance [bay’ah] he took was either without holding hands or with a piece of cloth tied around it. He explicitly informed the women when they extended their hands to him that he did not shake hands with women. [See Muhammad Ibn Sa’d, The Women in Madina, Chapter 1: The manner in which the Messenger of Allah received women’s allegiance] Consequently, we cannot find anything to go on to change this rule. Many non-Islamic professions are prevalent in the business and commercial world. We are constantly asked whether it is permissible to sit at the same table as a client where alcohol is served; whether it is permissible to hold private meetings with women behind closed doors without a third person present, performing zuhr instead of jumu’ah if one is busy with meetings when it is time for khutbah; taking off the hijab to seek employment; shaving the beard for such reasons and so on; not to mention interest-based loans. This list is endless. So, how can a person want to be assimilated, and sell the afterlife for something that is short-lived, the life on earth. Yes, certain fatwas (legal rulings) are to be found on these matters from so-called scholars. Much of the religion has already been put at stake. We know of a mosque in a city in California where “Islamic Dating” is being promoted. Their practice is supported by seemingly convincing logical arguments that sound very attractive, but how far can one take the matter, and how much of the religion will remain if this course continues to be followed? No one has said that following religion in the 21st century is easy; whether one is in a Muslim country or in the West. Did not the Prophet (peace be upon him) say that there will come a time when a person who follows his religion will be like one holding on to a burning coal, and did he not say that this world is a prison for a believer and a paradise for a non-believer? One must remember that through perseverance and abstinence from sin [sabr ani’l-ma’siyah] there are great rewards to be earned, despite the apparent financial or similar losses one may incur in this world. The average American and Westerner [since shaking hands with a woman is a bigger issue in America and the West] is usually very understanding and attuned to other people’s religious requirements. If informed in a polite manner, they will normally act with understanding and are prepared to be more accommodating. If scholars start offering caution and tolerance for certain matters that are strictly clarified in the Shari’ah by excusing themselves that we live in modern times, how will the original rulings in these matters be renewed? Sunnah and correct customs will be lost forever and innovations will take over. Those who try to adhere to the correct rulings of the Shari’ah in these matters will feel isolated and weak. Therefore, it must be emphasized that the traditional jurists who are unable to give discretion in such matters do not do so out of narrow-mindedness or ignorance. It is only to keep the religion intact and complete. Yes, if someone in certain situations is forced to act contrary to the Sunnah, it is a personal problem where tawba [repentance] should be made. Allah will guide whoever fears Him, and He knows best. Translated by Khudija Mahmood, source: sunnipath.com

Waleikum assalam wa rahmtaullah, I hope that you are well and in the best of health and good spirits. May Allah grant you goodness and success in this life and the next. The legal basis for this in Shariah is that one cannot make use of another’s property without their permission. This permission can be given explicitly or implicitly. In most countries, no such implicit permission is given for strangers to use people’s private wireless networks. In fact, this is quite often against the law, and is generally perceived as unethical as studies have shown. When there is no explicit permission to use another’s property, a Muslim is religiously obligated to exercise caution, because it is another’s property and it is not permissible to use their property without explicit or clear implicit permission. [al-Bahr al-Ra’iq, 8:209 from Abu al-Layth al-Samarqandi’s ‘Uyun al-Masai’l; al-Fatawa al-Hindiyya, 2:290 from al-Muhit; Ibn Abidin, Radd al-Muhtar, 4:285 (‘Illmiyya ed.) from Sharh al-Wahbaniyya and al-Khaniyya] The basis of this issue is the words of the Prophet of Allah (peace be upon him): «The property of a Muslim is not permissible to take without their permission» [narrated by Ahmad, and others] And Allah alone grants success. Translated by Omar T, source: sunnipath.com

Walaikum assalam I hope you are in good health and in good spirits. This follows the ruling of enjoining good and forbidding evil. The essential reason for enjoining good and forbidding evil is to increase good and reduce evil. This should be done after clear thinking and careful consideration of the situation and of the possible outcomes. Until one is certain that one’s words or actions are beneficial (at least confirming the truth, even if it is not heard) and without harm, one should not act. The scholars draw this from the saying of the Prophet (peace and blessings of Allah be upon him): “Whoever believes in Allah and the Last Day, let him say what is good or remain silent.” [Bukhari and Muslim] Imam Nawawi (may Allah be pleased with him) said; Every legally responsible person should refrain from speaking except when there is a clear benefit from speaking. When speaking and not speaking are equally beneficial, it is Sunnah to remain silent, because permissible speech easily leads to what is unlawful and provocative, which in fact happens most of the time, and it is no substitute for safety. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever believes in Allaah and the Last Day, let him speak what is good or remain silent.” This Hadeeth, whose authenticity is agreed upon by Bukhari and Muslim, is an explicit legal text indicating that a person should not speak if what he is going to say is not good, i.e. its benefit is clear and evident to him. When there is doubt as to the benefit of speaking, one should not say anything at all. Imam Shafi (may Allah be pleased with him) said: «One should first think about the matter, and if one is benefited by speaking, one should speak, but if one doubts, one should remain silent until the benefit becomes clear. [Nawawi, al-Adhkar as translated by Shaykh Nuh Keller, Reliance of the Traveller, r.1.1] The Most Important of the Rules Enjoining Good and Forbidding Evil Enjoining good and forbidding evil is one of the most important Islamic duties. The Prophet (peace and blessings of Allah be upon him) warned us, «Enjoin good and forbid evil or Allah will make the worst of you rule over the best of you, and the best of you will displace Allah and be left in uncertainty.» Scholars believe that enjoining good and forbidding evil is obligatory if one believes that the person will listen. However, if one believes that the person will not listen, it is recommended. However, if greater harm or a worsening of the situation is feared, it is better (even obligatory in some cases) not to speak. something, because one lawfully chooses the lesser of two evils. It would be obligatory, however, to hate evil in one’s heart. With this, if it is going on in one’s presence (something like listening to unlawful speech) it would be obligatory to leave if stopping (for example, discreetly changing the subject) the conversation is not possible. Likewise, if a sister is not covered properly, one cannot allow oneself to look at her hair or limbs. Likewise, if a brother is wearing very tight trousers, one cannot look at the (very tight) area between the navel and the knees. Sayyidi Abd al-Ghani al-Nabulsi (may Allah be pleased with him) warns that the general prophetic in enjoining good and forbidding evil is to do so in a discreet, non-specific manner, in order to spare the honor and feelings of the wrongdoer as much as possible. [from Sharh al-Tariqa al-Muhammadiyya, Sayyidi Abd al-Ghani al-Nabulsi; Radd al-Muhtar, Allama Ibn Abidin; al-Hadhr wa’l Ibaha, Shaykh Khalil al-Nahlawi] Waleikum assalam Translated by Azim Qureshi, source: sunnipath.com

In the name of Allah, the Most Gracious, the Most Merciful! Going to the cinema cannot be without things that are disliked or simply forbidden in Islam, including: – looking at naked or semi-naked pictures of women and/or men – erotic and/or sexual scenes – music, which according to most scholars is haram to listen to These are things that are a common denominator for all cinemas. Therefore, it is impossible to find a cinema that does not show films that contain this type of morally destructive things. From this it is clear and obvious that going to the cinema is hardly forbidden in itself. One can go to the cinema to watch a film that has a good message and sensible teachings. The prerequisite is that it is free from all that is unlawful. Since this is almost completely impossible, it is usually concluded that it is not permissible to go to the cinema. For it is a general rule in Islam that in addition to something being forbidden, everything that can lead to the forbidden is also forbidden or discouraged. So that one has the least possible risk of ending up in the forbidden. It is not that one has no leisure activities in Islam, or that one should not have fun. Islam is for sensible games and leisure activities that serve one’s physical health and/or common sense, and is against everything to the contrary. And Allah knows best. Najeeb-ur-Rehman Naz

«O you who believe, fear God and forgive usury, if you are believers. If you do not, then war has been declared upon you from God and His Messenger. But if you turn back, then you may keep your original capital. Do not wrong, and you shall not be wronged. If anyone is in difficulty, then give respite until things improve. But to forgive as a gift is best for you, if you but knew.» [2:278-80]

No, it is not permissible to shake hands with the opposite sex at all. There are many narrations from the Prophet (peace be upon him) where he never shook hands with any woman, despite his status as a prophet. All the allegiance [bay’ah] he took was either without holding hands or with a piece of cloth tied around it. He explicitly informed the women when they extended their hands to him that he did not shake hands with women. [See Muhammad Ibn Sa’d, The Women in Madina, Chapter 1: The manner in which the Messenger of Allah received women’s allegiance]