Ruling on wearing clothing that has small or hidden images on it

As you know, most clothes nowadays have images of animate beings, whether the image is on the outside of the garment or is on a piece that is hidden inside. Is it permissible to wear these clothes? 
What if it is children’s clothing? What if these images are very small and can hardly be noticed? 
For example, I have a suit on which there is the image of two men shaking hands on the inside of the coat collar and no one can see it. Is it permissible to wear it?
In most cases these images are part of the company’s logo and are not visible except if a person looks hard, because they are in a light colour. I hope that you will explain the ruling.

Praise be to Allaah.

It is not permissible to draw or make images of animate beings, whether they are humans, animals or birds, and whether that is engraved or on paper, fabric or anything else. That is because of the report narrated by al-Bukhaari (2105) and Muslim (2107) from ‘Aa’ishah the Mother of the Believers (may Allah be pleased with her), who said that she bought a cushion on which there were images. When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw it, he stood at the door and did not enter. She said: I recognized displeasure in his face. I said: O Messenger of Allaah, I repent to Allaah and His Messenger, what have I done wrong? The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “What is this pillow?” She said: I bought it for you to sit on and recline on. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The makers of these images will be punished and it will be said to them, ‘Bring to life that which you have created.’” Then he said: “The house in which there are images is not entered by the angels.” Continue reading

Ruling on making a game engine and open source which will be used to make both permissible and haraam games

I want to work on an open source & free game engine will I get azab-e-jariah if people use it to create games involving things which are prohibited. Since its licensed under GPL I cannot control what people want to do with it. If yes then what if the features I code arent directly involved with creation of these (prohibited) things like image compostior, water refraction scripts etc. instead of modelling and animation tools.

Praise be to Allaah.

If this engine and open source will mostly be used to make permissible games, then it is permissible to make it.

If it will mostly be used for haraam things, it is not permissible.

This general principle applies to manufacturing and producing anything that may be used for either halaal or haraam purposes, when it is not known what each user will use it for. Attention should be paid to the way in which it is mostly used by people, because when it is not possible to know about each user, it is sufficient to know what is usually the case. If what is usually the case is that it is used for haraam purposes, it is not permissible to help with it, because of the prohibition on helping others in sin and transgression.

It says in Fataawa al-Lajnah ad-Daa’imah (13/109): Everything that will be used in a haraam manner or it is thought most likely that it will be used in that manner, it is haraam to manufacture it or import it or sell it or distribute it among the Muslims. End quote.

For more information please see question no. 2898, 98769 and 71170

And Allah knows best. Continue reading

Ruling on eating from the university canteen if the plates are not washed seven times after having been licked by dogs

In our university we have a canteen..very often its seen that the plates left over after having food are licked by dogs..the canteen staff wash the plates..but not 7 times they wash as they routinely do..what is the ruling to have food there in those plates when u know that the [;ate may have been licked by dog and the washing not followed as prescribed in sharriah?.

Praise be to Allaah.

Firstly:

Muslims narrated in his Saheeh (279) that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (sa) said: “The purification of the vessel of one of you, if a dog licks it, is to wash it seven times, the first time with dust.”

An-Nawawi (may Allah have mercy on him) said: This clearly supports the view of ash-Shaafa‘i (may Allah be pleased with him) and others who say that dogs are najis (impure), because purification is only needed in the case of impurity. Continue reading

She became Muslim after having an illegitimate pregnancy aborted; will Allah forgive her and will she meet her child in Paradise?

A sister embraced islam after being raised as an athiest. at age 17 during her state of jahiliyya, she had an abortion and terminated her pregnancy, due to abuse and pressure on the part of her former partner. The termination took place approx 49weeks into pregnancy.
InshaaAllah, the sister has been forgiven by Allah SWT for this because she was not aware of Islam and had not been guided at this time.
The sister deeply regrets and feels saddened by this. She would like to know,from an islamic perspective what happened to that foetus, if it was considered a life at that stage or not, and on yeomal qiyyamah will there be any consequence for that action, any scenario which will occur. and if the sister is granted jannah, and we ask Allah to grant us all this honour, will she ever have a chance to have this child or will this be something which has been erased by Allah in this life and in the hereafter?.

Praise be to Allaah.

Firstly:

Zina (fornication or adultery) is forbidden and is a crime according to all divinely revealed laws. It is abhorrent and is rejected by anyone with sound reasoning, even if he is not Muslim. Allah, may He be glorified and exalted, has criticised the one who does it in many verses and in many Prophetic hadeeths, and He has warned the one who does it of severe punishment in this world and in the Hereafter. For more information please see the answer to question no. 97884  Continue reading

Is it permissible to sell autographs of famous people?

Is it halal to sell an autograph of a famous athlete?.

Praise be to Allaah.

Firstly:

In order for a sale to be valid, the fuqaha’ have stipulated that the sold item should be something beneficial. It something is of no benefit, it is not valid to sell it, because it has no value, as there is no benefit in it; his taking money for it comes under the heading of consuming wealth unlawfully.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

Selling that in which there is no benefit is not permissible.

End quote from Majmoo‘ al-Fataawa, 31/224

Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (4/174):

It is not permissible to sell that in which there is no benefit. End quote.

It says in al-Mawsoo‘ah al-Fiqhiyyah (29/148):

The fuqaha’ are of the view that it is permissible to sell birds whose flesh may be eaten, such as pigeons, small birds and so on, because there is some benefit in it. As for selling birds that are not eaten or used for hunting, such as Egyptian vultures, kites, ostriches and crows, that are not eaten, it is not permissible to sell them, because there is no benefit in them and they are of no value, so taking money for them comes under the heading of consuming wealth unlawfully and spending money on them is foolishness. End quote.

An-Nawawi (may Allah have mercy on him) said: Our companions said: It is permissible to sell books of hadeeth, fiqh, Arabic language, literature, permissible poetry that is of benefit, books of medicine and mathematics and so on, in which there is some permissible benefit. Our companions said: and it is not permissible to sell books of kufr because there is no permissible benefit in them; rather they must be destroyed. The same applies to books of astronomy, magic, philosophy and other kinds of forbidden and false knowledge, and selling them is invalid because there is no permissible benefit in them. End quote from al-Majmoo‘, 9/304

What is meant by value that is connected to the benefit is the monetary value of the sold item.  Continue reading

The reason for doing wudoo’ after eating camel meat

What is the reason for doing wudoo’ after eating camel meat?.

Praise be to Allaah.

Firstly:

It is proven that the Prophet (blessings and peace of Allah be upon him) enjoined doing wudoo’ after eating camel meat, but he did not explain the reason why. We know that Allah, may He be glorified, is Most Wise and All Knowing, and He does not prescribe anything for His slaves except that which is good and is in their best interests in this world and the Hereafter, and He does not forbid to them anything but that which is harmful for them in this world and the Hereafter.

What the Muslim should do is accept the commands of Allah, may He be glorified, and His Messenger (blessings and peace of Allah be upon him) and act upon them, even if he does not know the exact reason behind them. Similarly, he has to refrain from that which Allah and His Messenger have forbidden, even if he does not know the exact reason behind it, because he is a slave who is commanded to obey Allah and His Messenger (blessings and peace of Allah be upon him). He was created to do that, so he has to obey and submit, whilst believing that Allah is Most Wise and All-Knowing. If he finds out the reason behind it, then that is good upon good.

End quote from Majmoo‘ Fataawa ash-Shaykh Ibn Baaz (10/157) Continue reading

Ruling on working as a security guard for a building in which there is an insurance company

I work as a security in the city of London.The building that i work it belongs to a landlord, therefore this landlord rents the space of this building to any company that is wishing to rent the place.the landlord as an owner provides a management team for this building to run the building, and this includes electricians, maintenance, security and other people that are needed to run this building. Because of the area located most of the companies that rent the space of this building are insurance companies. is it allowed to work as a security guard for this building considering that the rent is being paid by the insurance companies, and my wages are being provided by this rent which is paid from the insurance companies even though i do not deal directly with the insurance companies?.

Praise be to Allaah.

Working in commercial insurance companies is haraam, even if the work is as a security guard, because that comes under the heading of cooperating in sin and transgression. Allah, may He be exalted, says (interpretation of the meaning):

“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”

[al-Maa’idah 5:2].

See also the answer to question no. 40336

With regard to working as a security guard for a building or marketplace in which there is an insurance company, what appears to be the case is that it is permissible, because the insurance company in this case is only part of the building, and the basic principle is that there may be overlooked with regard to that which is part of something that which may not be overlooked otherwise.

So it does not matter that part of your salary may come from the money that the building owner gets from the insurance company, because your salary is in return for your work, which is permissible, as stated above.

And Allah knows best. Continue reading

Timing of ‘Isha’ prayer in regions where the red afterglow (or twilight) does not disappear until very late

We are Saudi students who have been sent to study in the UK, specifically in the city of Birmingham. Nowadays, with the beginning of summer, we are faced with the problem of a long time between the beginning of the time for Maghrib and the beginning of the time for ‘Isha’. Every year there are arguments among the Muslims about what to do. Some mosques to pray ‘Isha’ 90 minutes after the time for Maghrib begins, whilst others wait until the red afterglow disappears, for a period of up to 3 hours on occasion! Which causes hardship for people, especially as the night is so short. On days like this, the Muslims in the student halls of residence pray ‘Isha’ in two congregations: the first group prays after 90 minutes, based on the following: (a) Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in one of his khutbahs that the longest time between the beginning of Maghrib and ‘Isha’ is one hour and thirty-two minutes; (b) based on a fatwa from one of the famous shaykhs in Saudi Arabia; (c) the red afterglow does not disappear all night in some regions and during some seasons of the year; (d) some mosques and Islamic centres rely on the 90-minute idea; (e) the Two Holy Sanctuaries (al-Haramain) follow this system. As for the other group, they pray later, based on the following: (a) the fatwa of the Standing Committee which says that each prayer should be offered at the time prescribed in sharee‘ah, in accordance with the signs described in sharee‘ah (if night is distinct from day); (b) a fatwa from another famous shaykh in Saudi Arabia, in which he affirmed that the 90-minute idea is based on mistaken ijtihaad; (c) some mosques and Islamic centres do that; (d) the timetable that is approved by the Muslim World League. But in fact the timetable of the MWL causes us hardship and difficulty during some seasons of the year. We follow the prayer timetable to be found on the following link:
http://www.islamicfinder.org
which gives all timetables according to the well-known calculation methods; it is also possible to customise it. As we have not found, on the Internet or elsewhere, any research on this issue that is based on clear evidence from the Qur’aan and Sunnah, we are waiting for you to give us an adequate discussion and clear answer, by means of which we ask Allah to unite people and bring us together on the basis of truth concerning this issue. May Allah reward you with good.

Praise be to Allaah.

Firstly:

One of the conditions of prayer being valid, on which there is consensus among the scholars, is that the time for the prayer should have begun. Allah, may He be exalted, says (interpretation of the meaning): “Surely the Prayer is prescribed to the Believers at specified timings” [an-Nisa’ 4:103].

Shaykh ‘Abd ar-Rahmaan as-Sa‘di (may Allah have mercy on him) said:

That is, it is obligatory and it has a specific time and is not valid if offered at any other time. These are the times that are established and well known to Muslims, young and old, knowledgeable and ignorant.  Continue reading

Ruling on selling iTunes and internet cards for more than their price

May Allah bless your efforts. What is the ruling on the cards with which you can buy apps and so on for the iPhone from the Appstore (the cards are called iTunes cards)?
These cards are sold for a lower or higher price than what is mentioned on the card. If the answer is that they are haraam, I hope you can explain the difference between them and the pre-paid cards sold by telecoms companies that you have said in a fatwa are permissible to sell for a lower or higher price than what is mentioned on the card …(fatwa no. 111995).

Praise be to Allaah.

It is permissible to sell iTunes cards for the same amount as is written on the card or for more or for less. It is also permissible to sell them for instalments to be paid at a later date, because they are not the same as cash in which it is stipulated that they should be of the same value and the exchange must be completed on the spot. Rather it comes under the heading of selling the benefit. There is no difference between them and phone cards or cards for internet access and the like in which there are some costs involved in producing the card that the purchaser buys, so these cards are for some benefits and there is some work and effort involved in producing them, so there is nothing wrong with selling them for more or less than the amount written on the card.

And Allah knows best. Continue reading