Personal
System: These questions have
been posed to Sheikh Omar
Bakri Muhammad - Principal Lecturer of
the School of Shari'ah
The Reality on the Ground!
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- Are Muslims allowed
to draw pictures?
Drawing pictures of any living being
is Haram except if it is not human or animal. The
Ahadeeth regarding drawing, sculpturing or any similar
action (whether by hand, machine or computer) state
that these are Haram. The exception to the above is
the reflection of the shade of reality for example
in the mirror, river or on a photograph, TV, Internet
etc. (as long as it does not display anything Haram).
The origin of images in computer games with 2D or
3D humans or animals could be from drawing or from
reflection. If they are from drawing it is Haram (prohibited)
to make whereas if they are from reflection it is
Halal (permissible) to make. However to control them
by moving them and hanging their positions and actions
is Haram because it will take the role of drawing.
1. Playing Cards for money or bits is
gambling and gambling is Haram i.e. Prohibited
2. Playing Cards is a type of lottery even if it's
not for money and lottery is Haram (prohibited).
3. Cards are the tools of gambling and lottery: to
manufacture them, to buy them, to sell them, to trade
with them or to play with them is Haram.
Allah (SWT) created all things e.g.
Steel, Iron, Wood, Trees, Water, dates, etc. The original
rule for things in Islam is that they are permissible
until the divine text indicates otherwise. Some things
in origin are permissible but can be transferred to
becoming Haram, For example:
1- Dates are permissible BUT to make Idols from them
is Haram. The prohibition being for the idol and not
for its substance i.e. dates The evidence is not derived
from the above principle but from other evidences
related to idols.
2- Grapes are permissible BUT to make
from it Alcohol is Haram. The prohibition is for the
Alcohol not for its substance i.e. Grape. Again the
evidence is not derived from the above principle but
from other evidences related to Alcohol.
3- Paper Cards come from wood and wood
are permissible BUT to make Playing Cards from it
is Haram. The prohibition is for the Playing Cards
not for its substance i.e. wood or paper. The evidence
is not derived from the above principle but from other
evidences related to playing cards.
4- Metal and plastics in origin are
permissible and can be transferred into something-permissible
e.g. Computers, TV's or Videos. The permissibility
of the computer, TV and Video is derived from other
evidence regarding things and not from the above principle.
As far as the principle 'the means to Haram is Haram'
is concerned it is nothing to do with the Hukm of
playing cards … Playing Cards is Haram based
on other Divine evidence. However, the above principle
can be used for anything permissible which leads to
Haram e.g. Honey and Sugar are permissible to eat
but if they cause me direct Harm they become Haram
for me but Halal for anybody else.
I far as I am aware all Alcohol used in perfumes,
cosmetic products and foods is Ethanol Alcohol which
is Haram to buy, to sell, to trade with, to use, to
eat, to drink or to benefit from except for medical
reasons. Whereas the Methanol alcohol is allowed to
be brought, sold, traded with but it is not edible.
Therefore you must stop using or trading with any
perfume or food which contains ethanol Alcohol. It
is Haram (prohibited) to wear, to buy or to sell perfume,
after-shave or deodorant containing alcohol
There is a permit (rukhsah) to take
medicines that contains alcohol. The only condition
is that it be taken for medical reasons for example
for treatment from illness, sickness or medical operations.
Islam forbids Muslim men to wear silk
and gold as a substance regardless of whether the
colour of the silk or the gold is reddish, yellowish
or whitish. Therefore a white gold ring is haram for
Muslim men to wear. Islam Forbids Muslim men to wear
gold regardless of the colour of it i.e. white, red
or yellow. The Divine texts addressed the substance
of gold with the issue of its colour being irrelevant.
However, some professional people claim that the substance
of Platinum is the same substance as that of Gold
and they call it White gold and some people claim
that Platinum is not Gold therefore the rule for a
Platinum ring is Haram to wear for men according to
the scholars who believe that Platinum is white Gold.
Whereas the rule for a Platinum ring is permissible
to wear by men according to the scholars who believe
that Platinum is not gold. And Allah (SWT) knows best.
To pick and clean your nose is permissible
as long as you do not harm people and it is recommended
in wudu' and ghusl etc… However to eat this
would be to eat Najasah (impurity) which is Haram.
It is recommended to pick your nose privately with
your left hand. Please wash your hand before shaking
the hands of other people.
- Are we allowed to
attend Football matches and the like?
Can you please tell me whether it is
permitted to go to a sports game to watch e.g cricket
when only men are playing against each other and their
aworah is covered but the audience is mixed? Is it
permitted to play in such a game?'
Some scholars permit the above scenario and other
scholars said it is Haram. I follow the opinion that
it is not allowed (haram) to go to mixed games or
mixed entertainment e.g. sports, a gym, an adult funfair,
football matches, the cinema, Music concerts (whether
Islamic songs or not) etc. However it is permissible
to visit natural resources e.g. waterfalls, parks,
rivers or mountains etc..
'Can you also tell me whether it is permitted for
example to take a walk in a park or if you travel
to go see the creation of Allah e.g. the Niagra Falls
when there is going to be both males and females present,
but you are Islamically covered and with a mahrem
if necessary?'
It is permissible (Mubaah) as long as there is no
nudism involved e.g. uncovering of the Hard Aworah
amongst the people surrounding you. Note that the
Hard Aworah for woman is from her chest up to her
knee and for a man its from under his Naval down to
his upper knee (Fakhiz)
- Are we allowed to
shake the hands of non-mahrem of the opposite gender?
The classical scholars differed about
the issue of shaking hands between non-Mahram men
and women. Some scholars said it is allowed if there
is no sexual desire or inclination whilst others said
it is Haram with or without any sexual desire or inclination,
others still say that it is a permit during Bay'ah
(allegiance to Khalifah) without sexual desire and
others that it is allowed if the woman is wearing
gloves or their hand is under cover.
I used to follow the opinion of Sheikh
Taqi (ra) which stated that it is (Mubaah) permissible.
Since then I looked at the evidences of other classical
scholars and I studied the topic and the evidences
for the opinions of those scholars. I arrived at the
conclusion that shaking hands between non-Mahram men
and women is Haram (prohibited). Because the evidences
and the arguments for this are stronger and more sound.
Therefore I call upon those who quote me or have heard
me saying it is allowed to realise that I did change
my adoption because of my new conviction of the stronger
evidence and arguments.
Islam requested us not to wear any rings
on the middle finger (Al-Wustta), the index finger
(Al-Sabbabah) or in the Thumb (Al-Ibhaam) on either
hand. Some classical scholars said it is Haram and
some said it is Makrouh. The opinion I follow is that
it is Haram to wear a lawful ring on the middle finger
(Al-Wustta), the index finger (Al-Sabbabah) or on
the Thumb (Al-Ibhaam).
It is prohibited for men to wear earring
and this fall under the category of wearing what the
Shari'ah specified to women only regardless of his
intention... Moreover there is Hadeeth specifically
saying that wearing earring for men is Haram.
Tattoos (Al-Washem) is prohibited in
Islam. Whether tattooing others or if they do it to
you. If you can get rid from the Tattoos on your body
then that will be a good deed and Allah (SWT) will
reward you. New Muslims are not accountable for the
tattoos they did during the time of Jahilyyah (non-Islam)
however to keep their Tattoos covered is better for
them.
After a careful study of the reality
of Qat and its effect on the human mind I arrived
at the conclusion that it is Haram to trade with,
to consume or to chew it.
It is Haram to swear at a person, animal
or at a thing and it is Haram to use sexual or filthy
language or to curse whether in speech publicly or
alone privately. However it is permissible to curse
the Kuffar and Kufr (depending on the situation) but
not to swear at them.
- Is it a bad sign
if one dies whilst on the toilet?
Death is in the Hands of Allah (swt).
It makes no difference where or when a person dies
because Allah (swt) promises to account us according
to our actions not where or when ones dies. However
I am not aware about any divine text informing us
that dying in the toilet indicates whether a person
is good or bad. Moreover some classical scholars in
Islam have died whilst urinating or excreting.
The Question is very abstract but I
am going to explain the different divine rules regarding
music to you. First of all, Islamically we distinguish
between listening and hearing and between playing
instruments and singing in different environments
alone, with or without free mixing and with or without
Haram words or instruments. Singing songs or Nasheed
have the same rules as far as Islam is concerned.
It is permissible to play instruments
(A'zef) alone as long as they are permissible instruments.
However playing string or wind instruments is prohibited.
It is prohibited to listen (Istimaa' i.e. live in
the presence) to a person playing prohibited instruments.
Listening (Istimaa') to permissible instruments in
free mixing environments is Haram (prohibited). It
is permissible to hear (Samaa' i.e. on tape) instruments
alone regardless of the types of instruments. It is
prohibited to hear (Samaa' i.e. on tape or passing
by e.g. in the market) instruments in free mixing
environments. It is permissible to sing (Ghinaa) alone
without Haram words e.g. without Sexual, Kufr or abusive
words and without Haram instruments. It is prohibited
to sing (Ghinaa) in free mixing environments with
or without Haram words or with or without Haram instruments.
It is permissible to sing (Ghinaa) without being in
free mixing environments and without Haram words or
instruments. It is prohibited to listen (Istimaa')
to singing (Ghinaa) involving Haram words or instruments
with or without being in free mixing environments.
It is permissible to hear (Samaa') or sing (Ghinaa)
without involving Haram Words with or without Haram
instruments providing there is no free mixing. It
is prohibited to intentionally hear (Samaa') singing
(Ghinaa) involving Haram words with or without being
in free mixing environments.
Note that it is also Haram to trade
(i.e buy, sell, produce, manufacture, develope, hire
or promote) music tapes or videos involving singing
in free mixing environments or with Kufr words.
It is permissible to eat food which
is cooked by the people of the book i.e. Jews and
Christians as long it is Halal, so this does not include
Pork or Alcohol and the meat must be slaughtered etc…but
it is prohibited to eat food which is cooked by Hindus,
Sikhs or Mushriks etc. even if it is vegetables.
Allah (swt) says: "The food of
the People of the Book is lawful unto you" [EMQ
5:3].
1) This verse is restricted by other verses, which
mentioned the forbidden food upon Muslims. For example,
Allah (swt) says: "It is Forbidden to you (for
food) are: dead meat, blood, the flesh of swine, and
that on which has been invoked the name of other than
Allah, that which bas been killed by strangling, or
by a violent blow, or by a headlong fall, or by being
gored to death, that which has been partly eaten by
a wild animal, unless you are able to slaughter it
in due form, that which is scarified on stone (altars).."
[EMQ 5:3]. Therefore, the Food of the people of the
Book is Halal for us unless they it is prohibited
in Islam.
2) Further, The verse refers to their slaughtered
animals, as Ibn Katheer reported this from many companions
and Tab'een..."This does not include dead meat
Meetah (i.e. killed and not slaughtered) which is
haram according to the Qur'an, the Sunnah". Though
the People of the Book eat pork but it is a Haram
food for us. The same applies to dead meat. Any distinction
in ruling between pork and dead meat is proof-less.
Therefore the un-slaughtered meat of the people of
the book is Haram (prohibited) for us, and its ruling
is as the one of the dead meat (Meetah).
3) The People of the Book are Kaaffir,
at the time of the Prophet (saw) when the Qur'an was
revealed and now. Allah (swt) Has in many verses described
them as disbelievers, and despite of that He still
considered them People of the Book and made lawful
to us what they slaughter unless is a flesh of swine,
or has been invoke or offering it for the sake of
another deity than Allah (swt). The slaughtered meat
of the disbeliever's other than the People of the
Book is Haram, and its ruling is as the one of the
dead meat.
- If we are allowed
to eat the food of the Christians can we eat at KFC?
The answer is very simple... It is prohibited
to buy, sell or eat unslaughtered meat or chicken
... Therefore, IF (big if - the current people of
the Book i.e Christians or Jews) slaughter their meat
or chicken without mentioning a Kufr word over it...
it is allowed for Muslim to eat from it... But my
advice to all Muslims not to trust the current people
of the Book even if they claims that they slaughter
their meat and chicken.
-------------------------------------------------------------------------------- - If we were not practising in the
past; can we talk about it now?
It is subjective if the information
of your past has any impact in any new contract or
commitment in the Present… As a matter of principle
you are not obliged to tell any person about your
private past even if you have been asked bout it but
it is permissible to speak about your past in some
cases, which are related to a specific contract as
a subject matter of that particular contract. For
example a person has the right to know about the girl
he is going to marry to, as to whether she is virgin
or if she was married before or if she has any children
... and vice-versa a woman has the right to know about
the person she is going to marry if he has other wives
and children or if he is Sunni or Shee'ie etc…
In the above cases any hidden information will have
an impact on the new contract and it may invalidate
the contract.
-------------------------------------------------------------------------------- - Can a Muslim use Clever Language?
The answer to this question depends
on what is meant by clever language? If one means
Taworiyyah i.e. to give an answer not related to the
question but the person assume that it is so related
then the hukm of Taworiyyah is a divine permit (Rukhssa)
in three situations:
1. Protection of the Deen
2. Protection of Life
3. Protection of wealth (but this is a disputed matter)
In addition, if you have been asked
about Hukm Shar'ie (which you know about) it is prohibited
to hide or to use clever language. However, if you
have been asked about a matter which is not Hukm Shar'ie
e.g. a private matter, it is permissible not to answer
but it is haram to lie or to distort the truth.
-------------------------------------------------------------------------------- - What is the Hukm of Studying?
1- It is obligatory upon every Muslim,
Mature, Sane and capable to study Al-I'lm Al-Dharuri
i.e. What every Muslim Must Know From His/Her Deen
(Islam) By Necessity in any permissible places such
as Universitiy, collegaes or Mosques etc. with Al-Ijtimaa'
ettiqutes between the opposite sex.
2- It is permissible for Muslim to study
any wordly (Duniya) matters from Islamic prespective
in any permissible places such as Universitiy or collegaes
or Mosques etc. with Al-Ijtimaa' ettiqutes between
the opposite sex.
3- It is prohibited for a Muslim, Mature
and sane to free-Mix with any opposite sex (non-Mahram)
while he/she studying a worldly matters from Kufr
presepectives in some public places inside its privates
places such as classrooms in Universitiy , collegaes,
Mosques or private places such as houses, private
offices etc.
4- It is permissible for a Muslim to
enter the university with pure attention to indulge
in Da'wah inside the classrooms in university or college
and get study worldly matters.
5- If the place is public places it
does not means it is a card blanch for mixing for
the Juristic principle: Free-Mixing (Ikhtilaat) between
the opposite (non-Mahram) sex is prohibited until
a divine text stated otherwise… Therefore night
clubs, theatres and cinemas though they are public
places…. But there is no permits in Shari'ah.
-------------------------------------------------------------------------------- - Can Muslims go to the Cinema?
It is permissible to go to cinema or
theatre providing that there is no free mixing involve,
no sexual films and no prohibited or kufr seeing or
thoughts as entertainment. However it prohibited to
go to the current cinemas or theatres because its
involve most of the above reasons.
-------------------------------------------------------------------------------- - Is Spirit Vinegar Haraam or Halaal?
If the Vinegar made from fruit or vegetable
by one continues process it is permissible to consume.
But any Vinegar made from Alcohol or wine... It is
prohibited to consume... As for keeping Vinegar and
honey at home that is nothing to do with the fact
that the honey and the vinegar must not be mixed with
haram items.
Try to understand the difference between
the two different reality mentioned below:
1- Any vinegar made AT FIRST from (e.g. vegetable,
fruit or any halal substances) and turned (NATURALLY
BY ALLAH) to alcohol (second), and then turned (NATRUALLY
BY ALLAH)at the same process from alcohol to vinegar,
that is Halal vinegar....
BUT Any vinegar made AT FIRST from alcohol
(made by man) and from alcohol is turned into vinegar,
that is Haram vinegar. In other words it is haram
to buy alcohol to made vinegar but it is halal to
buy grapes to make vinegar regardless of the change
during the natural process.
-------------------------------------------------------------------------------- - What is the Hukm for urinating
whilst standing?
The Classical Scholars have two different
opinions regarding a male to stand up or sit down
whilst urinating.
The First opinion stated that a male
to urinate while he is standing up is Makrouh based
on the following Evidence(s):
a) For the Hadith of Ibn Majah which
is contains a narrator call U'die Bin-ul-Fahdel stated
the Messenger (saw) requested a male not to stand
up whilst urinating.
b) For the Hadith of Ahmed and Tirmizi that A'eisha
(r) said: Whoever told you that the Messenger urinate
sometimes whilst he standing up do not believe him.
He always urinates while he is seating.
c) For the Hadith of Omar bin-ul-Khattab, which is
one of it narrated call Ibn Abi Al-Makhaareq, that
Omar said: The Messenger saw me urinate while I was
standing up and told me: O' Omar Do not stand up whilst
urinating, therefore I did not urinate after his request
from me.
The Second opinion states that for a
male to urinate while he is standing up is permissible
based on the following Evidence(s):-
a) Reported by Al-Bukhari, Muslim, Ahmad,
Abu Dawood, Al-Tirmizi, An-Nasaa-ei and Ibn Majah
by the authority of Huzeifah (r) that he was walking
with the Messenger Muhammad until we arrived near
an area when he urinated while he was standing up,
after he finished he asked me to come near to him
which I did. Later on he perform his Wudu and he wiped
his socks" [Hadith Saheeh].
b) it has been reported that the following companions
use to urinate while they are standing up: Omar bin-ul-Khattab,
Zaid bin Thaabit, Ibn Omar, Sahel bin Sa'ed, Anas,
Abu Hureirah, Ali bin Abi Taalib. And in addition
to them: Ibn Sireen, U'rwah Bin ul-Zubair.
c) Imaam Ibn ul-Munzir said: I like to urinate while
I am seating but it is permissible to stand up whilst
urinating. That is the opinion of Al-Khattabi, Al-Beihaqi
and Al-Shafi'ie.
d) As for the Ahadeeth which left some people to think
that to stand up whilst urinating is Makrouh or Makrouh
are weak Ahadeeth. For example the Hadith of Ibn Ma'jah
is Dha'eef (weak Hadith) because of the defected narrator
U'bid-ul-Fadhel. In addition, for the Hadith of Omar
is weak because of it reporter Ibn Abi Makhaareq.
As for the Hadith of A'eisha (ra) it
is not stronger than the Hadith of Huzeifah moreover
A'eisha (ra) did not say the Messenger said it is
Haraam or Makrouh or he requested all of you not to
do so…. A'eisha described the Messenger etiquette
in his home and itself is an evidence that it is permissible
i.e. it is a matter of choice to do or not to do.
Therefore, it is permissible for a male to stand up
or to sit down whilst urinating on a condition that
not to face the Qiblah, and not to urinate on solid
concrete or solid places and nor to hold his private
part by his right hand.
-------------------------------------------------------------------------------- - Can Muslims use Products made from
Pigs?
It is prohibited for Muslims to benefit,
trade or use items or products made from pig's skin
whether jackets, wallets or shoes etc..
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Khilafah II
This sequal will dominate
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