6 Layers of Jahannum, as explained by Maulana Tariq Jameel.
Accept Islam for what it is, and not for what you want it to be...
Shaikh Abdul Azeez Bin Baz, is one of most popular Islamic Scholar in the Middle East. People respect his knowledge and Fatawa here in the Middle East. The following is a fatwa excerpted from his book. I am quoting him here for all my Salafi friends who respect the opinion of this scholar more than other Islamic Scholars.
The Ruling on Shaving the Cheeks
Question:
What is the ruling on shaving the beard, and the ruling on shaving the cheeks and leaving the beard and moustache?
Answer:
Shaving the beard is not permissible, according to the saying of the Prophet Salallaahu alayhi wasallam in an authentic Hadith:
"Clip your moustaches and grow your beards, differ from the polytheists." (Al-Bukhari no.5892 and Muslim no.259)
and his words:
"Pare your moustaches and leave your beards, differ from the Zoroastrians." (Muslim no.260)
The beard is what grows on the cheeks and on the chin, as defined by the author of Al-Lisan and Al-Qamus. It is obligatory to leave the hair which grows on the cheeks and chin and not to shave it or cut it. May Allaah correct the situation of all the Muslims.
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Lisanul-'Arab and Al-Qamus al-Muhit: Two famous Arabic dictionaries.
Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah vol.8, p.240, DARUSSALAM
The standard Nisab of Zakat is Two Hundred Dirhams (silver coins) equivalent to 612.35 grams of silver or Twenty Mithqals of Gold equivalent to 87.479 grams of gold or any currency that equals the value of this amount of gold and silver. If this amount of wealth remains in a person’s possession for a complete year, then on the expiry of this year it will be Wajib on him to give Zakat of two and a half percent of the total. If his wealth is lesser than 612.35 grams of silver or 87.479 grams of gold or its equivalent amount in currency then Zakat will not be Wajib on him. (Baheshti Zewar, Vol. 1 Pg. 297, Zam Zam)
Zakat is compulsory on cash, assets etc. which are in a person’s possession for an entire year. However, if perchance a person has liabilities on his cash etc. which if calculated will not qualify him as a Sahib Al-Nisab, then in such a case he will not be liable of discharging Zakat.
And Allah knows best
Extracted from Bayan of Maulana Tariq Jamil. For listening more of his bayans, check out
http://http://www.darsequran.com/
Please note that there is no video, its just an audio file, uploaded as video file.
In the name of Allah, Most Gracious, Most Merciful
Assalaamu `alaykum waRahmatullahi Wabarakatuh
1) If one has not studied Tafseer of the Holy Quran in-depth under the guidance of a proper 'Alim, then it will not be permissible to give one's own Tafseer to others. However, if one just reads the Tafseer of an 'Alim who studied the Quran in-depth, then not only will it be permissible, but rewarding as well InshaAllah as long as one has the intention to learn and benefit from the 'Alim's Tafseer.
And Allah knows best
Wassalam
Ml. Asif Umar,
Student Darul Iftaa
Checked and Approved by:
Assalaamu `alaykum waRahmatullahi Wabarakatuh
Allah Ta’ala has made the human being the best of the creations and has granted him a lofty status. In relations to this honor, Allah Ta’ala has made it impermissible to derive any type of benefit from human parts, even if it does not cause any harm to the donor. Allama Burhan al-Din Ali bin Abi Bakr al-Marghinani in his famous treatise Al-Hidaya says:
وشعر الإنسان وعظمه طاهر وقال الشافعي نجس لأنه لا ينتفع به ولا يجوز بيعه ولنا أن عدم الانتفاع والبيع لكرامته فلا يدل على نجاسته والله أعلم (الهداية)
And human hair and bones are pure. Imam Shaf’i says [it is] impure, since benefit cannot be derived from it and it cannot be sold. Our view is that the impermissible of deriving benefit is due to it being sacred; therefore this does not give proof for it being impure. And Allah Knows Best.
Hereunder is a summarized version of Mufti Shafi’s (ra) kitab on organ transplant by Hadrat Mawlana Yusuf Ludyanwi (ra).
At the outset a few fundamental principles of Shari’a should be understood.
How does one determine whether a situation falls under ‘necessity’?
Allama Hamawi (ra) in his commentary on al-Ashbah wa al-Naza’ir classifies five levels of necessity and some of their rulings.
فالضرورة: بلوغه حدا إن لم يتناول الممنوع ،هلك أو قارب، وهذا يبيح تناول الحرام الحاجة: كالجائع الذى لو لم يجد ما يأكله لم يهلك غير أنه يكون فى جهد ومشقة، وهذا لا يبيح الحرام، ويبيح الفطر فى الصوم المنقعة: كالذى يشتهى خبز البر ولحم الغنم والطعام الدسم الزينة: كالمشتهى بحلوى والسكر الفضول: التوسع بأكل الحرام والشبهة (شرح الحموى على الاشباه والنظائر 1:252 ادارة القران والعلوم الاسلاميه)
It should be kept in mind that in Durrah in the field of medicine will only be taken into consideration with the following three conditions.
However, there are some situations wherein the unlawful entity will remain unlawful, e.g. to kill another human to save one’s life. Shari’a has given equal rights to each human being and one’s life will not be preferred over the other.
As for Hajah (in a case where the sick person is in great difficulty but it is not life threatening), there is a difference of opinion on the issue whether unlawful substance can be used. The majority of Jurist say it is permissible when the above three conditions are met.
Aap kay masa’il aur un ka hal (9:167) Maktaba Ludhyanwi
The Jurists have taken into consideration situations of dire need, hence the famous principle of Fiqh:
الضرورات تبيح المحظورات
Necessities permit the prohibited.
And
المشقة تجلب التييسر
Difficulties bring easiness.
It is from the above principles, the Jurist have stated that haram entities become permissible when there is a dire need. Ibn Abidin writes:
مطلب في التداوي بالمحرم ( قوله ورده في البدائع إلخ ) قدمنا في البيع الفاسد عند قوله ولبن امرأة أن صاحب الخانية والنهاية اختارا جوازه إن علم أن فيه شفاء ولم يجد دواء غيره قال في النهاية : وفي التهذيب يجوز للعليل شرب البول والدم والميتة للتداوي إذا أخبره طبيب مسلم أن فيه شفاءه ولم يجد من المباح ما يقوم مقامه ، وإن قال الطبيب يتعجل شفاؤك به فيه وجهان ، وهل يجوز شرب العليل من الخمر للتداوي فيه وجهان ، وكذا ذكره الإمام التمرتاشي وكذا في الذخيرة وما قيل إن الاستشفاء بالحرام حرام غير مجرى على إطلاقه وأن الاستشفاء بالحرام إنما لا يجوز إذا لم يعلم أن فيه شفاء أما إن علم وليس له دواء غيره يجوز ومعنى قول ابن مسعود رضي الله عنه لم يجعل شفاؤكم فيما حرم عليكم يحتمل أن يكون قال ذلك في داء عرف له دواء غير المحرم لأنه حينئذ يستغني بالحلال عن الحرام ويجوز أن يقال تنكشف الحرمة عند الحاجة فلا يكون الشفاء بالحرام وإنما يكون بالحلال ا هـ
Some Jurists have taken into consideration various medical circumstances and have given many leeways in the time of dire need.
In the medical field, techniques have been refined and the human body is treated with much respect during surgical procedures. Organs transplant is no longer considered desecration, neither by the medical experts nor by laymen. Mufti Kifayatullah writes, “This doubt that it is unlawful to derive benefit from human parts should not remain, because it is unlawful in situations in which there is desecration of a human. In situations where there is no desecration of a human, it will be permissible. (Kifayat al-Mufti 9/143 Maktaba Haqaniyya)
In the view of the above, our humble opinion is that if a person is in a life threatening situation in which he is in need of an organ transplantation and there happens to be a organ such as kidney, lever, etc available, it will be permissible for him to accept the organ.
Nevertheless, it will not be permissible for him to donate his organs upon his death, as he is not the owner of his body and cannot do as he wishes with his body. Being able to accept an unlawful entity in time of dire need does necessitate that to donate organs is permissible. Take for example the issue of a person dying due to hunger and thirst and does not have any lawful food available to him. Shari’a has permitted for him to consume pork and wine to the extent that his life may be saved. That does not mean it will be permissible for Muslims to sell pork and wine for this reason.
Here under is the resolution of the International Islamic Fiqh Academy (al-Majma al-Fiqhi al-Islami) which took place in 28 of Rabi’ al-Thani, Jamadi al-Ula 1405.
It is permissible to take an organ from a living individual and place it in another individual who is in need of the organ to save his life or to bring into use a limb which is from the necessary limbs of human. This is not considered as desecration in relation to the person donating the organ. It is considered as helping and aiding another in time of need, which is praiseworthy action. It will be permissible with the following conditions:
(Taken from the Urdu translation ‘Fiqhi Faslay’ p. 157)
2. Blood, once removed from the body, is also impure and due to it being part of the human body, it also has the same honor as the rest of the human body parts. However, blood is regenerating, unlike the organs. An analogy of blood can be made with breast milk. The Jurists have ruled that it is permissible to use breast milk for medical purposes when there is a high probability of cure.
Al-Fatawa al-Hindiyya (5/355) Maktaba Rashidiyya
ولا بأس بأن يسعط الرجل بلبن المرأة ويشربه للدواء وفي شرب لبن المرأة للبالغ من غير ضرورة اختلاف المتأخرين كذا في القنية .
If a person’s condition is such that if he does not receive blood, his life is in danger or his health will deteriorate; then in such cases it will be permissible for the sick to accept blood and for a person to donate blood for the sick.
Al-Fatawa al-Hindiyya (5/355) Maktaba Rashidiyya
يجوز للعليل شرب الدم والبول وأكل الميتة للتداوي إذا أخبره طبيب مسلم أن شفاءه فيه ولم يجد من المباح ما يقوم مقامه وإن قال الطبيب يتعجل شفاؤك فيه وجهان .
And Allah knows best
Wassalam
Ml. Ehzaz Ajmeri,
Student Darul Iftaa
Checked and Approved by:
Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah
www.askimam.org