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

Making down-payments

Some vendors stipulate that people who want to buy or rent a product must first pay a deposit; if the purchaser or renter later changes his mind, the vendor keeps the deposit. What is the ruling on this matter?

Praise be to Allaah.

The matter being discussed here is that of down-payments, which means that the purchaser pays an amount of money to the vendor in advance, and this is taken as part of the price paid for the product. If the purchaser doesn’t buy the product, the vendor keeps the deposit. It is classified under the heading of “sales and rentals”, because it is the sale of the benefits of the product. There is a hadeeth which forbids sales involving down-payments, but it is da’eef (weak). There are certain cases in which making a down-payment is not permitted, such as forward buying (bay’ al-salam) [???], and the sale of money for money, and of gold and silver, because in all these cases the whole amount must be handed over at the time of drawing up the contract. Sales on the basis of a down-payment are not permitted in these cases.

Sales involving down-payments are permitted if a specific waiting-period is stipulated, and both parties agree that the down-payment will be counted as part of the price if the sale is completed, and that the vendor will keep the down-payment if the purchaser changes his mind.

And Allaah knows best. Continue reading

His job is making sure that the company’s files are recorded properly, including files dealing with riba-based loans

I work for a manufacturing company and part of my job is to make sure that the company’s files are recorded properly. If there is any shortcoming, I write a report which makes it binding on them to correct it. That includes financial files that have to do with the financing of the company’s projects by means of riba-based loans, and taking interest from the sales profits deposited in the bank. What is the ruling on working for this company? What is the ruling on my work? Please note that I may be able to avoid going to the finance department.

Praise be to Allaah.

Firstly:

If your work does not involve dealing with riba or approving it or helping with it, or dealing with other haraam things apart from riba, then it is permissible work and there is no sin on you if you continue it, even if the company takes riba based loans or pays riba. But it is better to leave this job and work for a company that is far removed from this great evil, because it is established among the scholars that it is makrooh to engage in buying and selling and renting etc with persons whose wealth includes haraam wealth.  Continue reading

Prohibition on making statues

What is the Islamic attitude towards erecting statues for various purposes?.

Praise be to Allaah.

Erecting statues for any purpose is haraam, whether that is as a memorial to kings, commanders of armies, prominent figures and reformers, or as a symbol of wisdom and courage, like the statue of the Sphinx etc, or for any other purpose, because of the general meaning of the saheeh ahaadeeth that forbid that, and because it is a means that leads to shirk as happened to the people of Nooh. Continue reading

Delaying making up fasts

One year I did not fast the days when I had my monthly period, and I have not been able to fast them until now. Many years have gone by and I want to make up the fasts that I owe, but I do not know how many days I have to make up. What should I do?.

Praise be to Allaah.

You have to do three things:

1 – You have to repent to Allaah for this delay, and regret your past negligence; you must also resolve not to do such a thing again, because Allaah says (interpretation of the meaning):

“And all of you beg Allaah to forgive you all, O believers, that you may be successful”

[al-Noor 24:31]

This delay is a sin, so it is essential to repent to Allaah from that.  Continue reading

Whoever breaks the fast when making up a missed Ramadaan fast only has to make up one day

A woman was making up one of the days that she did not fast in Ramadaan because of menstruation, then her period came on that day when she was making up the fast. Does she have to make up one day or two?.

Praise be to Allaah.

She only has to make up the day that she did not fast in Ramadaan, because the day she was fasting when her period came was only to replace the day that she did not fast in Ramadaan; it was not a new obligatory fast.

Ibn Hazm said in al-Muhalla (6/271): Whoever deliberately breaks a fast observed to make up for a missed Ramadaan fast only has to make up one day, because the obligation to make up the fast applies only to the Ramadaan fast. It was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) made up that day he missed of Ramadaan. So it is not permissible to add more to it without any shar’i text to support that and without any scholarly consensus. It was narrated from one of the salaf that he has to make up two days, the day from Ramadaan and the day when he was making up that fast.

It says in al-Taaj wa’l-Ikleel: Whoever breaks a fast observed to make up for a missed day from Ramadaan only has to make up one day. 3/387.

And Allaah knows best. Continue reading

Making Witr resemble Maghrib

You wrote in article ‘Night time praying during Ramadan’ that The Prophet(peace and blessings of Allaah be upon him) forbade praying witr as three rakahs, and explained this by saying: Do not make it resemble Salaat al-Maghrib. Therefore the person who wants to pray three rakahs for witr must find a way to make it different (from Maghrib). There are two ways he can do this: either by giving salaam after the first two rakahs, which is the best way; or by not sitting after the first two rakahs .
I also pray 3 rakas of witar but i make it different from salat al maghrib by raising hands for takbir before dua e Qanot.Is it correct?.

Praise be to Allaah.

Before answering this question, we would like to say that we appreciate your eagerness to follow the Sunnah, and we ask Allaah to make us and you among those who listen to the word and follow it properly.

What you have said – may Allaah guide you – about not wanting to make Witr resemble Maghrib by raising your hands for the Takbeer before reciting Du’aa’ al-Qunoot, is not what is meant by the prohibition of the Prophet (peace and blessings of Allaah be upon him) in the hadeeth narrated by al-Haakim (1/304), al-Bayhaqi (3/31) and al-Daaraqutni (p. 172), and which was classed as saheeh by al-Haakim according to the conditions of al-Bukhaari and Muslim. According to this hadeeth the Prophet (peace and blessings of Allaah be upon him) said: “Do not pray Witr with three rak’ahs that resemble Maghrib.” What he (peace and blessings of Allaah be upon him) meant, as the scholars have explained, was that we should not sit to recite the first Tashahhud in a manner that resembles Maghrib.

See Fath al-Baari by Ibn Hajar, 4/301. al-Haafiz said: Its isnaad is saheeh according to the conditions of al-Bukhaari and Muslim. See also ‘Awn al-Ma’bood, commentary on hadeeth no. 1423; Salaat al-Taraaweeh by al-Albaani, p. 97.

Raising the hands for Takbeer before reciting Du’aa’ al-Qunoot makes no difference in fact, because there are four places in which the hands should be raised during prayer:

1 – When saying Takbeer al-ihraam (takbeer for starting the prayer)

2 – When bowing in rukoo’

3 – When standing up from rukoo’

4 – When standing up after the first tashahhud

It is not prescribed for the worshipper to raise his hands at any point other than these four.

See Fataawa Arkaan al-Islam by Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him), p. 312

And Allaah knows best. Continue reading

Raising the hands when making du’aa’ on Fridays

Is it mustahabb to raise the hands when saying Aameen to the du’aa’ of the khateeb on Friday?.

Praise be to Allaah.

The basic principle is that one should raise the hands when making du’aa’, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah is Most Generous, and He dislikes to turn away empty the hands of His slave when he raises them to Him.” Narrated by al-Tirmidhi, 3556; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

It says in Tuhfat al-Ahwadhi:

This hadeeth indicates that it is mustahabb to raise the hands when making du’aa’. There are many ahaadeeth concerning that.

But it was narrated with regard to the khateeb on Fridays that when he makes du’aa’ on the minbar, he should point with his forefinger only and not raise his hands. Indeed some of the Sahaabah denounced the khateeb who raises his hands in du’aa’.

Muslim (874) and Abu Dawood (1104) narrated that ‘Umaarah ibn Ru’aybah saw Bishr ibn Marwaan on the minbar raising his hands (Abu Dawood added: when he was making du’aa’ on Friday), and he said: “May Allaah make these two hands ugly. I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) doing no more than this with his hand,” and he gestured with his forefinger.

Al-Nawawi said:

This indicates that the Sunnah is not to raise the hands during the khutbah, This is the view of Maalik and our companions and others.  Continue reading

Making du’aa’ in prayer in a language other than Arabic

If I don’t speak Arabic and I want to make Du’aa while I am in prayers. For example, in Tahajud while the prostration is long Can I make Du’aa in my language until I learn Arabic.

Praise be to Allaah.

Yes, it is permissible to make du’aa’ in a language other than Arabic, if one does not speak it. But the Muslim has to learn enough Arabic to do the acts of worship properly. And Allaah knows best. Continue reading

Mobile phones making haraam sounds

What is your opinion of what we hear of the annoying ringing of mobile phones with a musical ring and their being so popular that they are even heard in the mosques?.

Praise be to Allaah.

Setting mobile phones to ring with a musical tone is reprehensible and haraam, and it is even worse and more haraam if that happens in the houses of Allaah, namely the mosques, because that is openly committing falsehood and haraam in that place, so the sin of the one who brings it with him is even worse in the mosque. It is known that the Prophet (peace and blessings of Allaah be upon him) stated that musical instruments are haraam, meaning the instruments that give these musical sounds. These mobile phones have these sounds recorded in them which is repeated every time a call comes to the owner of the phone.  I wonder what will be recorded in the record of deeds of those who make their mobile phones play music in the houses of Allaah during the prayer, and disturb themselves and others, and make the voice of falsehood and the musical instruments of the Shaytaan echo loudly in the houses of Allaah.

Do they not fear their Lord and repent to Him and give up what they are doing and change this evil, especially when there is a permissible alternative in the other regular, non-musical sounds that they can choose for the phone’s ring?

We should note that the ringing of the telephone, even if it is a permissible sound, should still be turned off before entering the mosque, so that it will not disturb the worshippers.

And Allaah is the One Whose help we seek and to whom we complain. There is no power and no strength except with Allaah. Continue reading